Rushibhashit Sutra

Author(s): Vinaysagar, Sagarmal Jain, Kalanath Shastri, Dineshchandra Sharma
Publisher: Prakrit Bharti Academy
Catalog link: https://jainqq.org/explore/006236/1

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RSibhASita sUtra RISHIBHASHIT SUTRA sampAdaka pro. sAgaramala jaina

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RSibhASita sUtra (isibhAsiyAI suttAiM )

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prAkRta bhAratI akAdamI, jayapura

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prAkRta bhAratI puSpa-46 RSibhASita sUtra (isibhAsiyAI suttAI) hindI anuvAdaka mahopAdhyAya vinayasAgara aMgrejI anuvAdaka kalAnAtha zAstrI dinezacandra zarmA sampAdaka evaM bhUmikA lekhaka pro. sAgaramala jaina

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prakAzaka : prAkRta bhAratI akAdamI 13- e, gurunAnaka patha, mena mAlavIya nagara jayapura 302017 dUrabhASa : 0141-2524827, 2520230 E-mail : prabharati@gmail.com Web site : prakritbharati.net 171 a Aut N ATUL LTD. ke sahayoga (sI.esa.Ara.) se ISBN 978-93-81571-78-1 (c) prakAzakAdhIna prathama saMskaraNa: 1988 I. dvitIya saMskaraNa : 2016 I. atul touching lives... mUlya : sAta sau rupaye mAtra mudraka : sAMkhalA priMTarsa, vinAyaka zikhara zivabAr3I roDa, bIkAnera 334003 RISHIBHASHIT SUTRA (Isibhasiyaim Suttaim) Translated by Vinay Sagar English Translation by Kalanath Shastri, Dinesh Chandra Sharma Editing & Introduction by Prof. Sagarmal Jain 700

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Prakrit Bharati Pushpa-46 Rishibhashit Sutra (Isibhasiyaim Suttaim) Hindi Translator Mahopadhyay Vinaysagar English Translators Kalanath Shastri Dinesh Chandra Sharma Editing & Introduction Prof. Sagarmal Jain PRAKRIT BHARATI ACADEMY, JAIPUR

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Publisher: * Prakrit Bharati Academy 13-A, Gurunanak Path, Main Malviya Nagar, Jaipur 302017, Rajasthan (INDIA) Phone : 0141 - 2524827, 2520230 E-mail : prabharati@gmail.com Web-site : prakritbharati.net Published under the aegis of CSR initiative of of Atul ATUL LTD. touching lives... ISBN 978-93-81571-78-1 First Edition : 1988 Second Edition : 2016 (c) Publisher Price : Rs. 700/Printed at : Sankhla Printers Vinayak Shikhar, Near Polytechnic College Bikaner 334003 RISHIBHASHIT SUTRA (Isibhasiyaim Suttaim) Translated by Vinay Sagar English Translation by Kalanath Shastri, Dinesh Chandra Sharma Editing & Introduction by Prof. Sagarmal Jain 700

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naye saMskaraNa kA prakAzakIya RSibhASita grantha kI aitihAsikatA va isameM varNita 45 RSiyoM kI kathAe~ bhAratIya saMskRti ko ujAgara karatI haiN| kAlakrama ke anusAra yaha grantha I.pU. tIsarI sadI athavA I.pU. 5vIM sadI mAnA hai| bhagavAna buddha aura bhagavAna mahAvIra ke nirvANa ke bAda hI isa grantha kI racanA huii| isakI aitihAsikatA bhASA ke AdhAra para bhI isa grantha meM spaSTa kI gaI hai| zubriga jaise vidvAna ne bhI isa grantha ko atyadhika mahattvapUrNa samajhate hue saMskRta TIkA se aMgrejI bhASA meM anuvAda kiyA, jise isa grantha meM sammilita kiyA gayA hai| isa grantha meM jaina, bauddha, vaidika sabhI RSi-muniyoM kI kathAoM ko liyA gayA hai| isameM nArada, asitadevala, aMgirasa, dvaipAyana, yAjJavalkya Adi-Adi RSi-muniyoM ke upadezoM kA varNana prastuta kiyA hai| jaina paramparA anusAra 20 RSi tIrthaMkara neminAtha ke samaya ke haiM, 15 pArzvanAtha kAla ke tathA 10 mahAvIra ke kAla ke mAne gaye haiN| isa grantha kI mahattA va prasiddhi itanI adhika rahI ki ise puna: jaina vidvat jagata ke pramukha vidvAna pro. sAgaramala jaina dvArA saMpAdita saMvarddhita kara prakAzita kiyA jA rahA hai| atla limiTeDa dvArA prAkRta bhAratI akAdamI ko sI.esa.Ara. kAryakrama ke antargata sAMskRtika kAryakalApoM ke antargata pustakoM ke prakAzana hetu sahayoga diyA gayA, usake lie hama vizeSa AbhAra vyakta karate haiN| prakAzana se jur3e sabhI sadasyoM ko dhanyavAda! devendrarAja mehatA saMsthApaka evaM mukhya saMrakSaka prAkRta bhAratI akAdamI, jayapura

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anukramaNikA Contents 11-12 13-14 15-17 18-20 21-128 129-240 241-435 241-243 244-246 prakAzakIya Publisher's Note anuvAdakIya bhUmikA Translator's Note RSibhASita : eka adhyayana Rishibhashit : A Study RSibhASita-Rishibhashit 1. nAradajjhayaNaM (Narad Chapter) 2. vajjiyaputtajjhayaNaM (Vajjiyaputta Chapter) 3. davilajjhayaNaM (Deval Chapter) 4. AMgIrasajjhayaNaM (Angiras Chapter) 5. pupphasAlajjhayaNaM (Pushpashalputra Chapter) 6. vakkalacIrijjhayaNaM (Valkalchiri Chapter) 7. kummAputtajjhayaNaM (Kurmaputra Chapter) 8. ketalijjhayaNaM (Kaitaliputra Chapter) 9. mahAkAsavajjhayaNaM (Mahakashyap Chapter) 10. tetaliputtajjhayaNaM (Taitaliputra Chapter) 11. maMkhaliputtajjhayaNaM (Mankhaliputra Chapter) 12. jaNNavakkIyajjhayaNaM (Yagyavalkya Chapter) 13. bhayAliNAmajjhayaNaM (Bhayali Chapter) 14. bAhukajjhayaNaM (Bahuk Chapter) 8 isibhAsiyAI suttAI 247-251 252-258 259-260 261-264 265-266 267-268 269-279 280-283 284-286 287-288 289-291 292-293

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303-305 15. madhurAyaNajjaNAmajjhayaNaM (Madhurayan Chapter) 294-302 16. soriyAyaNajjhayaNaM (Shauryayan Chapter) 17. viduNAmajjhayaNaM (Vidu Chapter) 306-308 18. varisavajjhayaNaM (Varshap Chapter) 309-310 19. AriyAyaNajjhayaNaM (Aryayan Chapter) 311-312 20. ukkalajjhayaNaM (Utkal Chapter) 313-316 21. gAhAvaijjaM nAmajjhayaNaM (Gathapatiputra Tarun Chapter) 317-320 22. gaddabhIyajjhayaNaM (Dagbhal Chapter) 321-325 23. rAmaputtiyajjhayaNaM (Ramputra Chapter) 326-327 24. harigiriNAmajjhayaNaM (Harigiri Chapter) 328-339 25. ambaDajjhayaNaM (Ambad Chapter) 340-345 26. mAtaMgajjhayaNaM (Matanga Chapter) 346-350 27. vArattayanAmajjhayaNaM (Varattak Chapter) 351-353 28. addaijjajjhayaNaM (Ardrak Chapter) 354-359 29. vaddhamANanAmajjhayaNaM (Vardhman Chapter) 360-364 30. vAuNAmajjhayaNaM (Vayu Chapter) 365-367 31. pAsijjanAmajjhayaNaM (Parshwa Chapter) 368-375 32. piMgajjhayaNaM (Ping Chapter) 376-377 33. aruNanAmajjhayaNaM (Arun Chapter) 378-382 34. iSigirijjhayaNaM (Rishigiri Chapter) 383-387 35. addAlaijjajjhayaNaM (Uddalak Chapter) 388-394 36. tArAyaNijjajjhayaNaM (Tarayan Chapter) 395-399 37. sirigirijjajjhayaNaM (Shrigiri Chapter) 400-401 38. sAiputtijjajjhayaNaM (Satiputra Buddha Chapter) 402-410 isibhAsiyAI suttAI 1

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39. saMjaijjajjhayaNaM (Sanjaya Chapter) 40. dIvAyaNijjajjhayaNaM (Dwaipayan Chapter) 41. indanAgijjajjhayaNaM (Indranag Chapter) 42. somijjajjhayaNaM (Soma Chapter) 43. jamajjhayaNaM (Yama Chapter) 44. varuNajjhayaNaM (Varuna Chapter) 45. vesamaNijjajjhayaNaM (Vaishraman Chapter) 46. RSibhASita saMskRta TIkA (W. Schubring, Isibhasiyaim, Commentary) pariziSTa- 1 RSibhASita kI do saMgrahaNiyA~ (Two Appendices of Rishibhashit) prathama saMgrahaNI (First Appendix ) dvitIya saMgrahaNI (Second Appendix) pariziSTa-2 RSibhASita kA padyAnukrama 10 isibhAsiyAI suttAI 411-412 413-414 415-419 420 421 422 423-435 436-462 463-498 499-502 500-501 501-502 503-510

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prakAzakIya Aja hama atyanta pramudita haiM ki prAkRta bhAratI kA 46vA~ puSpa prAkRta bhAratI akAdamI, jayapura aura zrI jaina zvetAmbara nAkor3A pArzvanAtha tIrtha, mevAnagara ke saMyukta prakAzana ke rUpa meM yaha grantha cintanazIla pAThakoM ke samakSa prastuta kara rahe haiN| RSibhASita na kevala jaina zramaNa-paramparA kI hI amUlya nidhi hai apita bhAratIya paramparA--vaidika, bauddha evaM zramaNa-paramparA kI amUlya nidhi hai| isameM IsA pUrva 10vIM zatI se lekara chaThI zatI taka ke tIrthaMkaroM, zramaNoM, RSiyoM, maharSiyoM, parivrAjakoM ke na kevala vicAroM kA hI saMkalana hai, apitu unake mUlabhUta siddhAntoM/mantavyoM ke sAtha anubhUtipUrNa AdhyAtmika evaM nItiparaka upadezoM kA bhI saMkalana hai| jo hai, vaha bhI pUrNa prAmANika hai| isameM kahIM bhI, kisI bhI paramparA kA Agraha yA virodha dRSTipatha meM nahIM AtA hai| balki, sarvadA samabhAva kI gUMja hI parilakSita hotI hai| kevala utkala ko chor3akara, cAhe vaha tIrthaMkara ho, parivrAjaka ho, RSi ho yA zramaNa ho, sabako arhat zabda se sambodhita/sammAnita kiyA hai| yaha jaina zramaNa paramparA kI abhUtapUrva/asAdhAraNa udAratA hI thI ki usane isa amUlya thAtI ko na kevala surakSita hI rakhA, apitu paramparAvAda se dUra rahakara apane Agamika sAhitya meM mahattvapUrNa evaM ucita sthAna bhI diyaa| nandIsUtra evaM pAkSika sUtra ke anusAra Agama sAhitya meM prakIrNaka grantha meM ise svIkAra bhI kiyaa| itanA hI nahIM, balki Agama granthoM ke samAna isake paThana/grahaNa karane kI sAdhanA-vidhi bhI nirdhArita kii| Aja ke sAmpradAyika viSama vAtAvaraNa meM, jahA~ jaina jaina ko, hinda hinda ko hIna aura nimna dikhAne kI chalanA meM grasta hokara bhAratIyatA kI dhajjiyA~ bikherane lagA hai, vahA~ aise samaya meM samabhAva aura samanvaya bhAva ke vicAroM se ota-prota aise hI anupameya granthoM ke paThana-pAThana se viveka jAgrata ho sakatA hai| aura yaha, viveka hI bhaviSya meM bhAratIyatA kI surakSA kara sakatA hai| pUrva meM isa grantha ke saMskaraNa mUla, aMgrejI TippaNa aura hindI anuvAda (bhASya) ke sAtha prakAzita hue avazya haiM, kintu, prAMjala bhASA meM mUlAnusArI isibhAsiyAI suttAiM 11

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hindI evaM aMgrejI anuvAda saMyukta rUpa se prakAzita nahIM hue the| mUla ke sAtha donoM bhASAoM ke anuvAda eka sAtha prAkRta bhAratI se prakAzita hoM, yaha hamArI prabala utkaNThA thii| isI utkaNThA ne ise mUrta rUpa pradAna kiyaa| phalataH prAkRta bhAratI ke nidezaka ne isakA mUlAnugAmI hindI anuvAda kiyaa| aura, hamAre anurodha ko svIkAra kara, zrI kalAnAtha zAstrI, nidezaka, bhASA vibhAga, rAjasthAna sarakAra, jayapura ne evaM zrI dineza candra zarmA apara sambhAgIya Ayukta, udayapura ne saMyukta rUpa se apanI vaiduSyapUrNa pariSkRta zailI meM isakA aMgrejI bhASA meM anuvAda kiyaa| ye donoM apane-apane viSayoM ke prakANDa evaM pratiSThita vidvAn haiM aura vartamAna meM rAjya sevA meM ucca padoM para AsIna haiN| hama ina donoM prAjJoM ke hRdaya se AbhArI haiN| DaoN. sAgaramala jI jaina, nidezaka, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI ke bhI AbhArI haiM, jinhoMne ki hamAre anurodha ko svIkAra kara hindI bhASA meM 'RSibhASita : eka adhyayana' zIrSaka se vistRta prastAvanA likha bhejii| isameM vidvAn lekhaka ne apanI parimArjita zailI meM RSibhASita ke pratyeka pakSa para sAMgopAMga prakAza DAlA hai| DaoN. sAgaramala jI darzanazAstra ke vidvAna to haiM hI sAtha hI jainAgama evaM sAhitya ke bhI sAkSara vidvAn haiN| inakA zodha prabandha 'jaina, bauddha aura gItA ke AcAra-darzanoM kA tulanAtmaka adhyayana' do bhAgoM meM prAkRta bhAratI ne san 1982 meM prakAzita kiyaa| isa pustaka para unheM san 1987 kA 'pradIpa kumAra rAmapuriyA smRti sAhitya puraskAra' bhI prApta ho cukA hai| isa prastAvanA kA hindI se aMgrejI bhASA meM anuvAda zrI surendra botharA, jayapura ne kiyA hai, ataH ye bhI dhanyavAda ke pAtra haiN| inakI 'ahiMsA' nAma se aMgrejI bhASA meM pustaka isI varSa prAkRta bhAratI se prakAzita ho cukI hai| hameM hArdika prasannatA hai ki rAjasthAna sarakAra ke kalA evaM saMskRti-zikSA vibhAga ne bhI isa grantha ke prakAzana meM Arthika anudAna pradAna kara mahattvapUrNa yogadAna diyA hai, ataH hama kalA evaM saMskRti vibhAga adhikArigaNa ke prati bhI hArdika AbhAra vyakta karate haiN| pArasamala bhaMsAlI ma. vinayasAgara devendrarAja mehatA adhyakSa, nidezaka, saciva, nAkor3A pArzvanAtha tIrtha prAkRta bhAratI akAdamI prAkRta bhAratI akAdamI mevAnagara jayapura jayapura 12 isibhAsiyAI suttAI

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Publisher's Note We are pleased to present before our learned readers this 46th Pushpa of Prakrit Bharti, Published jointly by Prakrit Bharti Academy, Jaipur and Shri Jain Swetamber Nakoda Parshwanath Teerth, Mewanagar. Rishibhashit is an invaluable treasure, not only of the Jain tradition but also of Indian, Vedic, Buddhist and Shraman traditions. This work is a compilation of thoughts, basic principles, ideas, philosophical and moral teachings of original thinkers, traditionally addressed as Teerthankars, Shramans, Rishis, Maharshis, Parivrajaks etc; belonging to the period between 10th to 6th century B.C. All that is there is authentic. Inter-traditional bias or antagonism is not at all evident, equanimity reflects every where. Besides Utkal every ascetic, whether he is Teerthankar, Parivrajak, Rishi or Shraman, has been reverently addressed as Arhat. Credit goes to the unbiased approach of Jain Shraman tradition that they not only preserved this invaluable work but also gave it an important and deserved place in their canons, keeping away from the normal traditionalism. Nandisutra and Pakshiksutra have confirmed its inclusion in canons as anthological works. Even the ritrial procedures for its study have been prescribed as for other canonical works. In prevailing complex communal atmosphere, where nationalism is disintegrating under the self destructive pressures within communities, such exceptional collection of thoughts of equanimity and assimilation can promote and enhance moral values. Only such moral values can revive Indianism in future. In the past, some editions have been published with original text and English or Hindi notes and translation. But a good bilingual translation was never published. Our craving to publish original text with English as well as Hindi translations STAYITHATS HATS 13

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prompted us to launch this edition. The director of Prakrit Bharti completed the Hindi translation. On our request Shri Kalanath Shashtri, Bhasha Vibhag, Government of Rajasthan and Shri Dinesh Chandra Sharma jointly did the English translation in their scholarly style. Both these are established scholars of their subject and highly posted with Government of Rajasthan. We are grateful to both these scholars. Dr. Sagarmal Jain, Director, Parshwanath Vidyashram Shodh Sansthan, Varanasi, deserves our gratitude for writing a detailed preface in Hindi titled, 'Rishibhashit; Ek Adhyayan' on our request. The learned author has discussed in details all facts of Rishibhashit in his peculiar style. Dr. Sagarmal is a renowned scholar of Jain canons and literature besides philosophy. His research work has been published in 1982 by Prakrit Bharti in two volumes under the title 'Jain, Bauddh Aur Gita Ke Achar Darshan Ka Tulanatmak Adhyayan'. He was awarded the 1987 Pradip Kumar Rampuria Memorial literary prize for this work. We are thankful to Shri Surendra Bothara for the English translation of this preface. His book AHIMSA: The Science of Peace has been published in English only this year by Prakrit Bharti. We are pleased that the Government of Rajasthan has given valuable contribution in form of financial grant-in-aid for publication of this work. We are as such, grateful to officers of the Art and Culture Department of Govt. of Rajasthan. Parasmal Bhansali M. Vinay Sagar D. R. Mehta 14 isibhAsiyAI suttAI

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anuvAdakIya bhUmikA jainAgamoM ke bahumUlya aura vizAla bhaNDAra meM eka sUtra /prakIrNaka grantha 'isibhAsiyAI N (RSi-bhASitAni) bahuta samAdRta aura prAcIna sUtra mAnA jAtA hai| isameM 45 RSiyoM ke adhyAtma darzana, jise sahI arthoM meM jIvana-darzana kahA jAnA cAhiye, kA sAra - -saMkSepa, upadezAtmaka abhivyaktiyA~, dezanA tathA mArgadarzana dene vAle prAkRta sUtra nibaddha haiM / inakI bhASA milI-julI prAkRta hai jo kahIM mAgadhI aura arddhamAgadhI pradhAna hai aura kahIM usa para zaurasainI aura paizAci kI chAyA bhI hai| kahIM mahArASTrI kA prabhAva hai| bhASAvijJoM ne yaha mata vyakta kiyA hai ki inakI bhASA ko dekhate hue yaha sUtra bahuta prAcIna pratIta hotA hai| isakI yaha vizeSatA to svataH spaSTa hai hI ki ina RSiyoM meM jaina, arhat aura tattvacintaka (jaise pArzvanAtha, mahAvIra Adi) to haiM hI, prAcIna vaidika paramparA ke RSi bhI haiM (jaise aMgirA, yAjJavalkya), paurANika paramparA ke RSi bhI haiM (jaise nArada, uddAlaka), piMga aura isigiri jaise brAhmaNa parivrAjaka bhI haiM to sAtiputra jaise bauddha bhikSu bhii| yaha apane Apa meM isa deza kI prAcIna cintana paramparA kI usa vizeSatA kA pramANa hai jisameM sampradAyavizeSa se Upara uThakara bhI dArzanika tattva - cintana huA karatA thA aura pratyeka zAkhA ke manISI anya zAkhAoM ke tattvacintana ko bhI Adara dekara usakA saMkalana karate the| isa sUtra ke mahattva aura vizeSatAoM para isa grantha meM anyatra DaoN. sAgaramala jaina kI 'RSibhASita : eka adhyayana' zIrSaka prastAvanA ke antargata paryApta sAmagrI milegI / prAkRta bhAratI akAdamI ke pramukha kAryabhAriyoM kA, vizeSakara isake karmaTha saciva zrI devendrarAja mehatA kA dhyAna RSibhASita sUtroM kI ora gayA; jinakI uparyukta vizeSatA ise anya granthoM se alaga-alaga sthApita karatI hai| unhoMne . anubhava kiyA ki ina sUtroM kA hindI evaM aMgrejI anuvAda sahita yadi eka saMskaraNa prakAzita ho to vaha bahuta bar3I AvazyakatA kI pUrti kara sakegA; kyoMki aba taka isa prakAra kA koI saMskaraNa ina sUtroM kA upalabdha nahIM thaa| yadyapi isakA gujarAtI evaM hindI anuvAda sarvaprathama 1963 meM nikalA thaa| anuvAda kiyA thA prasiddha vaktA evaM vicAraka zrI manoharamuni zAstrI ne| isa anuvAda ke sAtha bhASya kI zailI meM unhoMne hindI vyAkhyA bhI dI thI jo pro. ibhAsiyAI sutAI 15

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zubriga ke sampAdana meM chapI saMskRta TippaNI ke sAtha prakAzita huI thii| yaha saMskRta TippaNI 1942 meM prophesara zUbiMga ke sampAdana meM sarvaprathama chapI batalAI gaI hai| yaha saMkSipta TIkA jijJAsuoM ke lie paryApta nahIM hai tathApi hAmburga vizvavidyAlaya jarmanI ke prophesara DaoN. vAlTara zubriga ne apane saMskaraNa meM ise saMskRta TIkA ke rUpa meM chapavAyA thaa| sarvaprathama 1942 meM goTiMjana kI vidyA akAdamI kI patrikA meM pRSTha 489/576 para romana lipi meM ina sUtroM kA mUlapATha tathA pro. zubriga kI jarmana TippaNiyA~ bhI sAtha thii| usa samaya jarmana anuvAda nahIM chapA thaa| vaha bAda meM hAmburga se 1969 meM chpaa| sunate haiM usakA aMgrejI anuvAda bhI kisI ne kiyA thA kintu vaha dekhane meM aba taka kisI ke nahIM AyA hai| ina sUtroM kA eka romana devanAgarI saMskaraNa ahamadAbAda ke ela.DI. iMsTiTyUTa se bhI 1974 meM pahalI bAra prakAzita huA, jo zubriga ke sampAdanAnusAra unakI bhUmikA ke aMgrejI anuvAda sahita tathA unakI saMkSipta TippaNiyoM ke aMgrejI anuvAda sahita prakAzita huaa| isameM bhI kevala romana tathA devanAgarI mUla hai, hindI anuvAda kahIM nahIM hai| isa prakAra hindI tathA aMgrejI anuvAda sahita isake prakAzana se jijJAsuoM ko eka sAtha vaha sArI sAmagrI mila jAyegI, yaha akAdamI kA nirNaya rhaa| __ anuvAdakoM kA pramukha uddezya prAkRta ke ina sUtroM kA Azaya tathA mUla kA sIdhA artha pAThaka taka pahu~cAnA rahA hai| isalie saralatA kI ora dhyAna rakhate hue bhI yaha prayatna nahIM kiyA gayA hai ki yaha vyAkhyA athavA bhASya bane, ise kevala anuvAda hI rahane dene kA prayatna kiyA gayA hai| isase pAThaka mUla kA bhAva sIdhe-sIdhe samajha sakatA hai aura usake bAda apane adhyayana athavA tulanAtmaka vivecana ke bAda apane niSkarSa nikAla sakatA hai| sUtroM kA mUla prAcIna hone ke kAraNa aneka sthAnoM para isameM aspaSTatA thii| kintu unake pAThAlocana ke phera meM na par3akara unakA jo sIdhA artha bana sakatA hai vahI anuvAda ke rUpa meM rakhA gayA hai| aMgrejI anuvAda meM prophesara zabriga ke TippaNoM se kucha sImA taka sahAyatA avazya milI hai, kintu ina TippaNoM kA uddezya artha yA anuvAda karane kA nahIM thaa| isa TippaNI kA uddezya pAThAlocana ke sAtha tulanAtmaka bhASika tathA samIkSAtmaka TippaNiyA~ denA mAtra thaa| unhoMne eka sthAna para spaSTa kiyA hai ki 1942 meM kevala mUla aura TippaNiyA~ hI prastuta kI gaI thiiN| anuvAda bAda ke lie chor3a diyA gayA thA (yadyapi vaha taiyAra thaa)| kAraNa thA ki taba taka kucha hI mUla pratiyA~ upalabdha thiiN| TUTe hue sthaloM ko pUrA karanA tathA aspaSTa sthaloM ko spaSTa karanA, bhArata se anya pratiyA~ prApta hone ke bAda hI ho sakatA thaa| 16 isibhAsiyAI suttAI

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prastuta saMskaraNa meM mUla prAkRta pATha ela.DI. iMsTiTyUTa, ahamadAbAda se 1974 meM prakAzita saMskaraNa ke anusAra mUla prAkRta sarvaprathama uddhRta hai, phira hindI anuvAda aura phira aMgrejI anuvaad| jisase ki eka sAtha hI tInoM bhASAoM ko pAThaka par3ha sakeM, yaha krama pratyeka chanda yA gadyAMza ke kramazaH hindI aMgrejI anuvAda dete hue samasta 45 adhyayanoM meM nibhAyA gayA hai| AzA hai isase pAThakoM ko suvidhA hogI tathA ina sUtroM kA Azaya unheM hRdayaMgama ho skegaa| -anuvAdakagaNa isibhAsiyAI suttAI 17

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Translator's Note Isi-bhasiyaiyam (Rishibhashitani) is considered to be a very old and revered anthological work within the vast and valuable collection of Jain canonical literature. It is a collection of aphorisms enveloping philosophy, preachings, teachings, and doctrines or in other words the sum total of philosophy of life of 45 sages. The language is mixed Prakrit having influence of Magadhi and Ardha-Magadhi at some places and Shaurseni and Paishachi at others. There is an influence of Maharashtri also at some places. According to linguists, its language indicates that this work is probably very old. The inclusion of Angira and Yajnavalkya of ancient Vedic tradition, Narad and Uddalak of Puranik tradition, Ping and Isigiri of Brahmin Parivrajak tradition and Satiputra of Buddhist tradition alongwith the Jain Arhats and original thinkers like Parshwa and Mahavir is evidence of the uniqueness of this work. It confirms the open-mindedness of the ancient philosophical traditions of this country where philosophical thinking rose above the communal or sectarian bias and scholars of one school of thought respected and compiled thoughts of other schools. The importance and distinctive feature of this work have been elaborated by Dr. Sagarmal Jain in the preface of this book (Rishibhashit: A study). The executive members of the Academy, especially the devoted secretary, Shri D. R. Mehta, were attracted toward this book, which is conspicuous even in the heap of literature. They felt that if these aphorisms were published with English and Hindi translations it would fulfil an important need. Till date no such edition is available. A Gujarati and Hindi translation of this book was published in 1963. The translator was the famous thinker and orator Shri Manohar Muni Shashtri. This translation also included 18 isibhAsiyAI suttAI

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a commentary alongwith the Sanskrit commentary from Schubring's edition. Although this short Sanskrit commentary was not adequate, it was still included in the book compiled by prof. D. Walther Schubring of Hamburg University. The original Sanskrit text of these aphorisms in Roman script were first published in 1942 in the booklet-den Nachrichten der Akademie der Wissenschaften Zu Gottingen alongwith introduction and critical notes in German by Dr. Schubring (pp. 489-576). The German translation was published only in 1969 from Hamburg. It is said that some one did an English translation but no one has seen it till date. A Roman and Devnagari script edition of this book was published for the first time in 1974 by L. D. Institute, Ahmedabad; this also contained English translations of the preface and critical notes by Schubring. This too has only the original text in Roman and Devnagari script and no Hindi translation. As such, it was decided by Prakrit Bharti that the publication of Hindi and English translation with original text will provide all that is needed by the probing scholars in one volume. The main goal of the translators is to convey the idea and simple meaning of these aphorisms to the reader. As such inspite of the intention to simplify the meaning, care has been taken that it does not turn out to be a commentary or explanation. It has been kept as a translation strictly. This would enable the reader to understand the original text and arrive at his own conclusions after study and critical analysis. As the original text is ancient, it was confusing at many places. However, not going into the discrepancies of various texts, only the primary and direct meaning has been given in this edition. The critical notes of Dr. Schubring have helped in the English translation, but only to a certain extent because these notes were not meant to be translations. They were written for the purpose of critical analysis of the text, language etc. Dr. Schubring has explained that in 1942 only original text and critical notes were published. Translation, although ready, was left for later publication. The reason was that only a few copies isibhAsiyAI suttAI 19

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of the text were available. Completing the missing portions and clarifying the vague parts could only be done after getting some more copies from India. The original Prakrit text, taken from the 1974 L. D. Inst. Edition, is at the beginning, followed by Hindi translation and then English one of every verse or prose part. This system has been followed throughout the 45 chapters of this book. We hope this facilitates verse-wise reading in all the three languages. - Translators 20 FAYLI PUTS HATS

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RSibhASita : eka adhyayana 0 pro. sAgaramala jaina . jaina Agama sAhitya meM RSibhASita kA sthAna___ RSibhAsita (isibhAsiyAI) ardhamAgadhI jaina Agama sAhitya kA eka prAcInatama grantha hai| vartamAna meM jaina AgamoM ke vargIkaraNa kI jo paddhati pracalita hai, usameM ise prakIrNaka granthoM ke antargata vargIkRta kiyA jAtA hai| digambara paramparA meM 12 aMga aura 14 aMgabAhya mAne gaye haiM kintu unameM RSibhASita kA ullekha nahIM hai| zvetAmbara meM sthAnakavAsI aura terApaMthI, jo 32 zvetAmbara mUrtipUjaka jo 45 Agama sabhA mAnate haiM, unameM bhI RSibhASita kA ullekha nahIM hai| zvetAmbara mUrtipUjaka paramparA meM 11 aMga, 12 upAMga, 6 chedasUtra, 4 mUlasUtra, 2 cUlikAsUtra aura 10 prakIrNaka, aise jo 45 Agama mAne jAte haiM, unameM bhI 10 prakIrNakoM meM hameM kahIM RSibhAsita kA nAma nahIM miltaa| yadyapi nandIsUtra aura pakkhIsUtra meM jo kAlika sUtroM kI gaNanA kI gayI hai unameM RSibhASita kA ullekha hai| AcArya umAsvAti ne tattvArthabhASya meM aMga-bAhya granthoM kI jo sUcI dI hai usameM sarvaprathama sAmAyika Adi 6 granthoM kA ullekha hai aura usake pazcAt dazavaikAlika, uttarAdhyayana, dazA (AcAradazA) kalpa, vyavahAra, nizItha aura RSibhASita kA ullekha hai isase aisA lagatA hai ki usa kAla meM itane hI grantha astitva meM the| haribhadra Avazyakaniyukti kI vRtti meM eka sthAna para RSibhASita kA ullekha uttarAdhyayana ke sAtha karate haiM aura dUsare sthAna para 'devindathuya' nAmaka prakIrNaka ke saath| haribhadra ke isa bhrama kA kAraNa yaha ho sakatA hai ki unake sAmane RSibhASita (isibhAsiyAI) ke sAtha-sAtha RSimaNDalastava (isimaNDalatthau) nAmaka grantha bhI thA, jisakA ullekha AcArAMga-cUrNi meM hai aura unakA uddezya RSibhASita ko uttarAdhyayana ke sAtha aura RSimaNDalastava ko 'devindathuya' ke sAtha jor3ane kA hogaa| yaha bhI smaraNIya hai ki isimaNDala (RSimaNDala) meM na kevala RSibhASita ke aneka RSiyoM kA ullekha hai, apit unake isibhAsiyAI meM jo upadeza aura adhyAya haiM unakA bhI saMketa hai| isase yaha bhI nizcita hotA hai ki isimaNDala kA kartA RSibhASita se avagata thaa| mAtra yahI nahIM, RSimaNDala meM to krama aura nAmabheda ke sAtha RSibhASita ke lagabhaga RSibhASita : eka adhyayana 21

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sabhI RSiyoM kA ullekha milatA hai / isimaNDala kA ullekha AcArAMga - cUrNi 'isiNAmakittaNaM isimaNDalatthau' (pRSTha 374) meM hone se yaha nizcita hI usake pUrva (7vIM zatI ke pUrva ) kA grantha hai| vidvAnoM ko isa sambandha meM vizeSa rUpa se cintana karanA caahie| isimaNDala ke sambandha meM yaha mAnyatA hai ki vaha tapAgaccha dharmaghoSasUri kI racanA hai; kintu mujhe yaha dhAraNA bhrAnta pratIta hotI hai, kyoMki ye 14vIM zatI AcArya haiN| vastutaH isimaNDala kI bhASA se bho aisA lagatA hai ki yaha prAcIna grantha hai aura isakA lekhaka RSibhASita kA jJAtA hai| AcArya jinaprabha ne vidhimArgaprapA meM tapa ArAdhanA ke sAtha AgamoM ke svAdhyAya kI,.. jisa vidhi kA varNana kiyA hai, usameM prakIrNakoM meM RSibhASita kA ullekha karake prakIrNaka adhyayana krama vidhi ko samApta kiyA hai / isa prakAra vargIkaraNa kI pracalita paddhati meM RSibhASita kI gaNanA prakIrNaka sUtroM meM kI jA sakatI hai| prAcIna kAla meM jaina paramparA meM ise eka mahattvapUrNa grantha mAnA jAtA thA / Avazyakaniryukti meM bhadrabAhu RSibhASita para bhI niryukti likhane kI pratijJA karate haiM,' vartamAna meM yaha niyukti upalabdha nahIM hotI hai| Aja to yaha kahanA bhI kaThina hai ki yaha niryukti likhI bhI gaI thI yA nahIM / yadyapi 'isimaNDala' jisakA ullekha AcArAMgacUrNi meM hai, isase sambandhita avazya pratIta hotA hai / ina sabase itanA to siddha ho jAtA hai ki RSibhASita eka samaya taka jaina paramparA kA mahattvapUrNa grantha rahA hai / sthAnAMga meM isakA ullekha praznavyAkaraNadazA ke eka bhAga ke rUpa meM huA hai / samavAyAMga isake 44 adhyayanoM kA ullekha karatA hai| jabaki vartamAna meM isake 45 adhyayana haiN| kucha vidvAna cArvAka mata sambandhI isake 20veM adhyayana ko bAda meM prakSipta mAnate haiM, kyoMki usake pravaktA RSi kA koI ullekha nahIM hai / jaisA ki pUrva meM hama sUcita kara cuke haiM ---- nandIsUtra, pakkhIsUtra Adi meM isakI gaNanA kAlikasUtroM meM kI gaI hai| Avazyakaniryukti ise dharmakathAnuyoga kA grantha kahatI hai (Avazyaka - niyukti hAribhadrIya vRttiH pR. 206 ) / RSibhASita kA racanAkrama evaM kAla -- yaha grantha apanI bhASA, chanda-yojanA aura viSaya vastu kI dRSTi se ardhamAgadhI jaina Agama granthoM meM atiprAcIna hai| merI dRSTi meM yaha grantha AcArAMga ke prathama zrutaskandha sUtrakRtAMga, uttarAdhyayana evaM dazavaikAlika jaise prAcIna Agama granthoM kI apekSA pUrvavartI siddha hotA hai kyoMki isakI bhASA meM prAyaH 'la' ke lopa kA abhAva hai| merI dRSTi meM isakA vartamAna svarUpa bhI kisI bhI sthiti meM IsavI pUrva tIsarI - cauthI zatAbdI se paravartI siddha nahIM hotA hai / 22 isibhAsiyAI suttAI

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sthAnAMga meM prApta sUcanA ke anusAra yaha grantha prArambha meM praznavyAkaraNadazA kA eka bhAga thA ; sthAnAMga meM praznavyAkaraNadazA kI jo dasa dazAe~ varNita hai, usameM RSibhASita kA bhI ullekha hai| samavAyAMga isake 44 adhyayana hone kI bhI sUcanA detA hai| ataH yaha inakA pUrvavartI to avazya hI hai| sUtrakRtAMga meM nami, bAhaka, rAmaputta, asita devala, dvaipAyana, parAzara Adi RSiyoM kA evaM unakI AcAragata mAnyatAoM kA kiMcit nirdeza hai| inheM tapodhana aura mahApuruSa kahA gayA hai| usameM kahA gayA hai ki pUrva RSi isa (Arhat pravacana) meM 'sammata' mAne gaye haiN| inhoMne (sacitta) bIja aura pAnI kA sevana karake bhI mokSa prApta kiyA thaa| ataH pahalA prazna yahI uThatA hai ki inheM sammAnita rUpa meM jaina paramparA meM sUtrakRtAMga ke pahale kisa grantha meM svIkAra kiyA gayA hai? merI dRSTi meM kevala RSibhASita hI eka aisA grantha hai, jisameM inheM sammAnita rUpa se svIkAra kiyA gayA hai| sUtrakRtAMga kI gAthA kA 'iha-sammatA' zabda svayaM sUtrakRtAMga kI apekSA RSibhASita ke pUrva astitva kI sUcanA detA hai| jJAtavya hai ki sUtrakRtAMga aura RSibhASita. donoM meM jainetara paramparA ke aneka RSiyoM yathA asita devala, bAhaka Adi kA sammAnita rUpa meM ullekha kiyA gayA hai| yadyapi donoM kI bhASA evaM zailI bhI mukhyataH padyAtmaka hI hai, phira bhI bhASA ke dRSTikoNa se vicAra karane para sUtrakRtAMga ke prathama zrutaskaMdha kI bhASA bhI RSibhASita kI apekSA paravartIkAla kI lagatI hai| kyoMki, usakI bhASA mahArASTrI prAkRta ke nikaTa hai, jabaki RSibhASita kI bhASA kucha paravartI parivartana ko chor3akara prAcIna mAgadhI hai| punaH jahA~ sUtrakRtAMga meM itara dArzanika mAnyatAoM kI samAlocanA kI gayI hai vahA~ RSibhASita meM itara paramparA ke RSiyoM kA sammAnita rUpa meM hI ullekha huA hai| yaha sunizcita satya hai ki grantha jaina dharma evaM saMgha ke suvyavasthita hone ke pUrva likhA gayA thaa| isa grantha ke adhyayana se spaSTa rUpa se pratIta hotA hai ki isake racanAkAla taka jaina saMgha meM sAmpradAyika abhiniveza kA pUrNataH abhAva thaa| maMkhali gozAlaka aura usakI mAnyatAoM kA ullekha hameM jaina Agama sUtrakRtAMga19, bhagavatI1, aura upAsakadazAMga12 meM aura bauddha paramparA ke suttanipAta, dIghanikAya ke sAmaJaphalasutta Adi meM bhI milatA hai| sUtrakRtAMga meM yadyapi spaSTataH maMkhali gozAlaka kA ullekha nahIM hai, kintu usake Ardraka nAmaka adhyayana meM niyativAda kI samAlocanA avazya hai| yadi hama sAmpradAyika abhiniveza ke vikAsa kI dRSTi se vicAra kareM to bhagavatI kA maMkhali gozAlaka vAlA prakaraNa sUtrakRtAMga aura upAsakadazAMga kI apekSA bhI paryApta paravartI siddha hogaa| sUtrakRtAMga, upAsakadazAMga aura pAli-tripiTaka ke aneka grantha maMkhali RSibhASita : eka adhyayana 23

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gozAlaka ke niyativAda ko prastuta karake usakA khaNDana karate haiN| phira bhI jaina Agama granthoM kI apekSA suttanipAta meM maMkhali gozAlaka kI gaNanA buddha ke samakAlIna chaha tIrthaMkaroM meM karake unake mahattva aura prabhAvazAlI vyaktitva kA varNana avazya kiyA gayA hai14, kintu pAli-tripiTaka ke prAcInatama grantha suttanipAta kI apekSA bhI RSibhASita meM use arhat RSi kahakara sammAnita kiyA gayA hai| ataH dhArmika udAratA kI dRSTi se RSibhASita kI racanA pAli tripiTaka kI apekSA bhI prAcIna hai| kyoMki, kisI bhI dharmasaMgha ke suvyavasthita hone ke pazcAt hI usameM sAmpradAyika abhiniveza kA vikAsa hotA hai| RSibhASita spaSTarUpa se yaha sUcita karatA hai ki usakI racanA jaina paramparA meM sAmpradAyika abhiniveza Ane ke bahuta pUrva ho cukI thii| kevala AcArAMga ke prathama zrutaskandha ko chor3akara zeSa sabhI jaina Agama granthoM meM yaha dhArmika abhiniveza nyUnAdhika rUpa meM avazya parilakSita hotA hai| ataH RSibhASita kevala AcArAMga ke prathama zrutaskandha ko chor3akara zeSa sabhI jainAgamoM se prAcIna siddha hotA hai| bhASA, chandayojanA Adi kI dRSTi se bhI yaha AcArAMga ke prathama zrutaskandha aura sUtrakRtAMga ke prathama zrutaskandha se hI prAcIna siddha hotA hai| bauddha tripiTaka sAhitya meM prAcInatama grantha suttanipAta hai15 kintu usameM bhI vaha udAratA nahIM hai jo RSibhASita meM hai| tripiTaka sAhitya meM RSibhASita meM ullekhita kucha RSiyoM yathA nArada16, asitadevala", piMga18, makhaliputra', saMjaya (velaTTiputta)20, vardhamAna (niggaM? nAyaputta)21, kumAputta22, Adi ke ullekha haiM, kintu ina sabhI ko buddha se nimna hI batAyA gayA hai---dUsare zabdoM meM ve grantha bhI sAmpradAyika abhiniveza se mukta nahIM haiM, ataH yaha unakA bhI pUrvavartI hI hai| RSibhASita meM ullekhita aneka gAthAMza aura gAthAe~ bhAva, bhASA aura zabdayojanA kI dRSTi se jaina paramparA ke sUtrakRtAMga, uttarAdhyayana, dazavaikAlika aura bauddha paramparA ke suttanipAta, dhammapada Adi prAcIna granthoM meM pAI jAtI haiN| ataH unakI racanA-zailI kI apekSA bhI yaha pUrvavartI hI siddha hotA hai| yadyapi yaha tarka diyA jA sakatA hai ki yaha bhI sambhava hai ki ye gAthAe~ evaM vicAra bauddha tripiTaka sAhitya evaM jaina grantha uttarAdhyayana evaM dazavaikAlika se RSibhASita meM gaye hoM, kintu yaha bAta isalie samucita nahIM hai ki prathama to RSibhASita kI bhASA, chanda-yojanA, Adi ina granthoM kI apekSA prAcInakAla kI hai aura AcArAMga evaM sUtrakRtAMga ke prathama zrutaskandha tathA suttanipAta ke adhika nikaTa hai| dUsare, jahA~ RSibhASita meM ina vicAroM ko anya paramparAoM ke RSiyoM ke sAmAnya siddhAnta ke rUpa meM prastuta kiyA gayA hai, vahA~ bauddha tripiTaka 24 isibhAsiyAI suttAI

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sAhitya aura jaina sAhitya meM inheM apanI paramparA se jor3ane kA prayatna kiyA gayA hai / udAharaNa ke rUpa meM AdhyAtmika kRSi carcA RSibhASita 23 meM do bAra aura suttanipAta 24 meM eka bAra huI hai, kintu jahA~ suttanipAta meM buddha kahate haiM ki maiM isa prakAra kI AdhyAtmika kRSi karatA hU~, vahA~ RSibhASita kA RSi kahatA hai ki jo bhI isa prakAra kI kRSi karegA vaha cAhe brAhmaNa ho, kSatriya ho, vaizya ho yA zUdra ho mukta hogA / ataH RSibhASita AcArAMga prathama zrutaskaMdha sahita jaina aura bauddha paramparA ke anya granthoM kI apekSA prAcIna hI siddha hotA hai| bhASA kI dRSTi se vicAra karane para hama yaha bhI pAte haiM ki RSibhASita meM mAgadhI prAkRta kA prAcInatama rUpa bahuta kucha surakSita hai| udAharaNa ke rUpa meM RSibhASita meM AtmA ke lie 'AtA' kA prayoga huA hai, jabaki jaina aMga Agama sAhitya meM bhI attA, appA, AdA, AyA, Adi zabdoM kA prayoga dekhA jAtA hai jo ki paravartI prayoga hai| 'ta' kI bahulatA nizcita rUpa se isa grantha ko uttarAdhyayana kI apekSA bhI pUrvavartI siddha karatI hai, kyoMki uttarAdhyayana kI bhASA meM 'ta' ke lopa kI pravRtti dekhI jAtI hai| RSibhASita meM jANati, paritappati, gacchatI, vijjatI, vaTTatI, pavattatI Adi rUpoM kA prayoga bahulatA se milatA hai| isase yaha siddha hotA hai ki bhASA aura viSaya vastu, donoM kI hI dRSTi se yaha eka pUrvavartI grantha hai| agandhana kula ke sarpa kA rUpaka hameM uttarAdhyayana 25, dazavaikAlika 26 aura RSibhASita 27 tInoM meM milatA hai| kintu, tInoM sthAnoM ke ullekhoM ko dekhane para yaha spaSTa rUpa se jJAta ho jAtA hai ki RSibhASita kA yaha ullekha uttarAdhyayana tathA dazavaikAlika kI apekSA atyadhika prAcIna hai| kyoMki, RSibhASita meM muni ko apane patha se vicalita na hone ke lie isakA mAtra eka rUpaka ke rUpa meM prayoga huA hai, jabaki dazavaikAlika aura uttarAdhyayana meM yaha rUpaka rAjamatI aura rathanemi kI kathA ke sAtha jor3A gayA hai| ataH RSibhASita suttanipAta, uttarAdhyayana aura dazavaikAlika kI apekSA prAcIna hai| isa prakAra RSibhASita AcArAMga prathama zrutaskaMndha kA paravartI aura zeSa sabhI ardhamAgadhI Agama sAhitya kA pUrvavartI grantha hai| isI prakAra pAlitripiTaka ke prAcInatama grantha suttanipAta kI apekSA bhI prAcIna hone se sampUrNa pAli tripiTaka se bhI pUrvavartI hai| jahA~ taka isameM varNita aitihAsika RSiyoM ke ullekhoM ke AdhAra para kAla-nirNaya karane kA prazna hai vahA~ kevala vajjIyaputra ko chor3akara zeSa sabhI RSi mahAvIra aura buddha se yA to pUrvavartI haiM yA unake samakAlika haiN| pAli RSibhASita : eka adhyayana 25

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tripiTaka ke AdhAra para vajjIyaputta (vAtsIyaputra) bhI buddha ke laghuvayaska samakAlIna hI hai--ve Ananda ke nikaTa the / vajjIputrIya sampradAya bhI buddha ke nirvANa kI prathama zatAbdI meM hI astitva meM A gayA thaa| ataH inakA buddha kA laghuvayaska samakAlIna honA siddha hai| ataeva aitihAsika dRSTi se bhI RSibhASita buddha aura mahAvIra ke nirvANa kI prathama zatAbdI meM hI nirmita ho gayA hogaa| yaha sambhava hai ki isameM bAda meM kucha parivartana huA ho / merI dRSTi meM isake racanAkAla kI pUrva sImA IsA pUrva 5vIM zatAbdI aura antima sImA I.pU. 3 zatI ke bIca hI hai / mujhe antaH aura bAhya sAkSyoM meM koI bhI aisA tattva nahIM milA, jo ise isa kAlAvadhi se paravartI siddha kre| dArzanika vikAsa kI dRSTi se vicAra karane para bhI hama isameM jaina siddhAntoM kA aura na bauddha siddhAntoM kA vikasita rUpa nahIM pAte haiN| isameM mAtra paMcAstikAya aura aSTavidha karma kA nirdeza hai| yaha bhI sambhava hai ki ye avadhAraNAe~ pAzrvApatyoM meM pracalita rahI ho aura vahIM se mahAvIra kI paramparA meM grahaNa kI gaI ho| parISaha, kaSAya Adi kI avadhAraNAe~ to prAcIna hI haiN| RSibhASita ke vAtsIyaputra, mahAkAzyapa, sAriputra Adi bauddha RSiyoM ke upadeza meM bhI kevala bauddha dharma ke prAcIna siddhAnta santativAda, kSaNikavAda Adi hI milate haiN| ataH bauddha dRSTi se bhI yaha pAlitripiTaka se prAcIna hai / RSibhASita kI racanA -- RSibhASita kI racanA ke sambandha meM pro. zubriMga evaM anya vidvAnoM kA mata hai ki yaha mUlataH pArzva kI paramparA meM nirmita huA hogA, kyoMki usa paramparA kA spaSTa prabhAva prathama adhyAya meM dekhA jAtA hai, jahA~ brahmacarya aura aparigraha ko eka sAtha mAnakara use cAturyAma kI vyavasthA ke anurUpa DhAlA gayA hai 29 / punaH pArzva kA vistRta adhyAya bhI usI tathya ko puSTa karatA hai| dUsarA ise pArzva kI paramparA kA mAnane kA eka AdhAra yaha bhI hai ki pArzva kI paramparA apekSAkRta adhika udAra thI-- usakI anya parivrAjaka aura zramaNa paramparAoM se AcAra-vyavahAra Adi meM bhI adhika nikaTatA thI / pArzvapatyoM ke mahAvIra ke saMgha meM praveza ke sAtha yaha grantha mahAvIra kI paramparA meM AyA aura unakI paramparA meM nirmita dazAoM meM praznavyAkaraNadazA ke eka bhAga ke rUpa meM sammilita kiyA gyaa| RSibhASita kA praznavyAkaraNa se pRthakkaraNa aba yaha prazna svAbhAvika rUpa se utpanna hotA hai ki kyoM to pahale use praznavyAkaraNadazA meM DAlA gayA aura bAda meM use usase alaga kara diyA gayA ? merI dRSTi meM pahale to vizuddha rUpa se AdhyAtmika upadezoM kA saMkalana hone se 26 isibhAsiyAI suttAI -

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ise apane Agama sAhitya meM sthAna dene meM mahAvIra kI paramparA ke AcAryoM ko koI bAdhA pratIta nahIM huI hogI; kintu jaba jaina saMgha suvyavasthita huA aura usakI apanI eka paramparA bana gaI to anya paramparAoM ke RSiyoM ko 'AtmasAt karanA usake lie kaThina ho gyaa| merI dRSTi meM praznavyAkaraNa se RSibhASita ko alaga karanA koI Akasmika ghaTanA nahIM hai, apitu eka uddezyapUrNa ghaTanA hai| yaha sambhava nahIM thA ki eka ora to bhagavatI 30 aura upAsakadazAMga 31 meM maMkhali gozAlaka kI tathA jJAtAdharma 32 meM nArada kI AlocanA karate hue unake caritra ke hanana kA prayatna kiyA jAye aura dUsarI ora unheM arhat RSi kahakara unake upadezoM ko Agama-vacana ke rUpa meM surakSita rakhA jaaye| IsA kI prathama zatI taka jaina saMgha kI zraddhA ko TikAye rakhane kA prazna pramukha bana gayA thA / nArada, maMkhali gozAlaka, yAjJavalkya, sAriputra Adi ko arhat RSi mAnakara unake vacanoM ko tIrthaMkara kI Agama-vANI ke rUpa meM svIkAra karanA kaThina ho gayA thA / yadyapi ise bhI jaina AcAryoM kA saujanya hI kahA jAnA cAhie ki unhoMne RSibhASita ko praznavyAkaraNa se alaga karake bhI prakIrNaka grantha ke rUpa meM use surakSita rakhA thaa| sAtha hI usakI prAmANikatA ko banAye rakhane ke lie use pratyekabuddha bhASita mAnA thA / yadyapi sAmpradAyika abhiniveza ne itanA avazya kiyA ki usameM ullekhita pArzva, vardhamAna, maMkhaliputra Adi ko Agama meM varNita unhIM vyaktitvoM se bhinna kahA jAne lgaa| RSibhASita ke RSiyoM ko pratyekabuddha kyoM kahA gayA ? RSibhASita ke mUlapATha meM ketaliputra ko RSi, ambar3a (25) ko parivrAjaka : piMga (32), RSigiri ( 34 ) evaM zrIgiri ko brAhmaNa (mAhaNa) parivrAjaka arhat RSi, sAriputra ko buddha arhat RSi tathA zeSa sabhI ko arhat RSi ke nAma se sambodhita kiyA gayA / utkaTa (utkala) nAmaka adhyayana meM vaktA ke nAma kA ullekha hI nahIM hai, ataH usake sAtha koI vizeSaNa hone kA prazna hI nahIM uThatA hai / yadyapi RSibhASita ke anta meM prApta hone vAlI saMgrahaNI gAthA meM evaM RSimaNDala 34 meM ina sabako pratyekabuddha kahA gayA hai tathA yaha bhI ullekha hai ki inameM se bIsa ariSTanemi ke, pandraha pArzvanAtha ke aura zeSa mahAvIra ke zAsana meM hue haiN| kintu, yaha gAthA paravartI hai aura bAda meM jor3I gayI lagatI hai| mUlapATha meM kahIM bhI inakA pratyekabuddha ke rUpa meM ullekha nahIM hai / samavAyAMga meM RSibhASita kI carcA ke prasaMga meM inheM mAtra devaloka se cyuta kahA gayA hai, pratyekabuddha nahIM kahA gayA hai| yadyapi samavAyAMga meM hI praznavyAkaraNa kI viSaya - -vastu kA vivaraNa dete samaya yaha kahA gayA hai ki isameM svasamaya aura RSibhASita : eka adhyayana 27

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parasamaya ke pravaktA pratyekabuddhoM ke vicAroM kA saMkalana hai| cUMki RSibhASita praznavyAkaraNa kA hI eka bhAga rahA thaa| isa prakAra RSibhASita ke RSiyoM ko sarvaprathama samavAyAMga meM parokSarUpa se pratyekabuddha mAna liyA gayA thaa| yaha spaSTa hai ki RSibhASita ke adhikAMza RSi jaina paramparA meM ke nahIM the ataH unake upadezoM ko mAnya rakhane ke lie unheM pratyekabuddha kahA gyaa| jaina aura bauddha, donoM paramparA meM pratyekabuddha vaha vyakti hai, jo kisI nimitta se svayaM prabuddha hokara ekAkI sAdhanA karate hue jJAna prApta karatA hai, kintu na to vaha svayaM kisI kA ziSya banatA hai aura na kisI ko ziSya banAkara saMgha vyavasthA karatA hai| isa prakAra pratyekabuddha kisI paramparA yA saMgha vyavasthA meM Abaddha nahIM hotA hai, phira bhI vaha samAja meM AdaraNIya hotA hai aura usake upadeza prAmANika mAne jAte haiN| RSibhASita aura jainadharma ke siddhAnta RSibhASita kA samagrataH adhyayana hameM isa sambandha meM vicAra karane ko vivaza karatA hai ki kyA RSibhASita meM anya paramparAoM ke RSiyoM dvArA unakI hI apanI mAnyatAoM kA pratipAdana karavAyA gayA hai athavA unake mukha se jaina paramparA kI mAnyatAoM kA pratipAdana karavAyA gayA hai? prathama dRSTi se dekhane para to aisA bhI lagatA hai ki unake mukha se jaina mAnyatAoM kA pratipAdana huA hai| pro. zubriga aura unake hI AdhAra para pro. lallanajI gopAla ne pratyeka RSi ke upadezoM ke pratipAdana ke prArambhika aura antima kathana kI ekarUpatA ke AdhAra para yaha mAna liyA hai ki granthakAra RSiyoM ke upadezoM ke prastutIkaraNa meM prAmANikatA nahIM hai| usane inake upadezoM ko apane hI DhaMga se prastuta karane kA prayatna kiyA hai| adhikAMza adhyAyoM meM jaina pAribhASika padAvalI yathA paMcamahAvrata, kaSAya, parISaha Adi ko dekhakara isa kathana meM satyatA parilakSita hone lagatI hai| udAharaNArtha prathama nArada nAmaka adhyayana meM yadyapi zauca ke cAra lakSaNa batAye gaye haiM, kintu yaha adhyAya jaina paramparA ke cAturyAma kA hI pratipAdana karatA hai| vajjIyaputta nAmaka dvitIya adhyAya meM karma ke siddhAnta kI avadhAraNA kA pratipAdana kiyA gayA hai| yaha adhyAya jIva ke karmAnugAmI hone kI dhAraNA kA pratipAdana karatA hai, sAtha hI moha ko duHkha kA mUla batAtA hai yaha spaSTa karatA hai ki jisa prakAra bIja se aMkura aura aMkura se bIja kI paramparA calatI rahatI hai usI prakAra se moha se karma aura karma se moha kI paramparA calatI rahatI hai aura moha ke samApta hone para karma santati ThIka vaise hI samApta hotI hai jaise vRkSa ke mUla ko samApta karane para usakI phala-pattI apane Apa samApta hote haiN| karma siddhAnta kI yaha avadhAraNA RSibhASita ke adhyAya 13, 15, 24 aura 30 28 isibhAsiyAI suttAI

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meM bhI milatI hai| jaina paramparA meM isase hI milatA-julatA vivaraNa uttarAdhyayana ke battIsaveM adhyAya meM prApta hotA hai| isI prakAra tIsare asita devala nAmaka adhyAya meM hameM jaina paramparA aura vizeSa rUpa se AcArAMga meM upalabdha pApa ko pa kahane kI bAta mila jAtI hai| isa adhyAya meM hameM pA~ca mahAvrata, cAra kaSAya tathA isI prakAra hiMsA se lekara mithyAdarzanazalya taka ke 18 pApoM kA ullekha bhI milatA hai / yaha adhyAya mokSa ke svarUpa kA vivecana bhI karatA hai aura use ziva, atula, amala, avyAghAta, apunarAvartana tathA zAzvata sthAna batAtA hai| mokSa kA aisA hI svarUpa hameM jaina Agama - sAhitya meM vizeSa rUpa se namotthuNaM ke pATha meM evaM anyatra bhI milatA hai / pA~ca mahAvratoM aura cAra kaSAyoM kA vivaraNa to RSibhASita ke aneka adhyAyoM meM AyA hai| mahAkAzyapa nAmaka 9veM adhyayana meM puNya, pApa tathA saMvara aura nirjarA kI carcA upalabdha hotI hai| isI adhyAya meM kaSAya kA bhI ullekha hai| naveM adhyAya meM karma AdAna kI mukhya carcA karate hue mithyAtva, avirati, pramAda, kaSAya tathA yoga ko bandhana kA kAraNa kahA gayA hai jo ki jaina paramparA ke pUrNataH anurUpa hai| isameM jaina paramparA ke aneka pAribhASika zabda yathA upakrama, baddha, spRSTa, nikAcita, nirjIrNa, siddhi, zaileSI - avasthA, pradezodaya, vipAkodaya Adi pAye jAte haiN| isa adhyAya meM pratipAdita AtmA kI nityAnityatA kI avadhAraNA, siddhAvasthA kA svarUpa evaM karmabandhana aura nirjarA kI prakriyA jaina darzana ke samAna hai| isI taraha aneka adhyAyoM meM dravya, kSetra, kAla aura bhAva kI avadhAraNA bhI milatI hai| bArahaveM yAjJavalkya nAmaka adhyayana meM jaina paramparA ke anurUpa gocarI ke svarUpa evaM zuddhaiSaNA kI carcA mila jAtI hai| AtmA apane zubhAzubha karmoM kA kartA aura kRta-karmoM ke phala kA bhoktA hai yaha bAta bhI 15veM madhurAyana nAmaka adhyayana meM kahI gayI hai| sattarahaveM vidura nAmaka adhyayana meM sAvadyayoga, virati aura samabhAva kI carcA hai| unnIsaveM AriyAyaNa nAmaka adhyAya meM Arya jJAna, Arya darzana aura Arya caritra ke rUpa meM prakArAntara se samyagjJAna, samyagdarzana aura samyakcAritra kI hI carcA hai| bAIsavA~ adhyAya dharma ke kSetra meM puruSa kI pradhAnatA kI carcA karatA hai tathA nArI kI nindA karatA hai, isakI sUtrakRtAMga ke 'itthipariNNA' nAmaka adhyayana se samAnatA hai| teIsaveM rAmaputta nAmaka adhyAya meM uttarAdhyayana (28/35) ke samAna hI jJAna ke dvArA jAnane, darzana dvArA dekhane, saMyama ke dvArA nigraha karane kI tathA tapa ke dvArA aSTavidha karma ke vidhUnana kI bAta kahI gayI hai / aSTavidha karma kI yaha carcA kevala jaina paramparA meM hI pAyI jAtI hai / punaH caubIsaveM adhyAya meM bhI mokSa mArga ke rUpa RSibhASita : eka adhyayana 29

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meM jJAna, darzana evaM cAritra kI carcA hai| isI adhyAya meM deva, manuSya, tiryaJca aura nAraka-ina caturgatiyoM kI bhI carcA hai| pacIsaveM ambar3a nAmaka adhyAya meM cAra kaSAya, cAra vikathA, pA~ca mahAvrata, tIna gupti, paMca-indriya saMyama, chaH jIva-nikAya, sAta bhaya, ATha mada, nau prakAra kA brahmacarya tathA dasa prakAra ke samAdhisthAna kI carcA hai| isa prakAra isa adhyAya meM jaina paramparA meM mAnya aneka avadhAraNAe~ eka sAtha upalabdha ho jAtI haiN| isI adhyAya meM AhAra karane ke chaH kAraNoM kI carcA bhI hai, jo sthAnAMga (sthAna 6) Adi meM milatI hai| smaraNa rahe ki yadyapi jainAgamoM meM ambar3a ko eka parivrAjaka mAnA hai, phira bhI use mahAvIra ke prati zraddhAvAna batAyA hai| yahI kAraNa hai ki isameM sarvAdhika jaina avadhAraNAe~ upalabdha haiN| RSibhASita ke chabbIsaveM adhyAya meM uttarAdhyayana ke pacIsaveM adhyAya ke samAna hI brAhmaNa ke svarUpa kI carcA hai| iso adhyAya meM kaSAya, nirjarA, chaH jIvanikAya aura sarva prANiyoM ke prati dayA kA bhI ullekha hai| ikatIsaveM pArzva nAmaka adhyayana meM punaH cAturyAma, aSTavidha karmagranthi, cAra gati, paMcAstikAya tathA mokSa sthAna ke svarUpa kA digdarzana hotA hai| isI adhyAya meM jaina paramparA ke samAna jIva ko UrdhvagAmI aura pudgala ko adhogAmI kahA gayA hai, kintu pArzva to jaina paramparA meM mAnya hI haiM ataH isa adhyAya meM aneka jaina avadhAraNAe~ honA Azcaryajanaka nahIM hai| aba vidvAnoM kI yaha dhAraNA bhI banI hai ki jaina darzana kA tattvajJAna pArkhApatyoM kI hI dena hai| zaniMga ne bhI isibhAsiyAiM para pArkhApatyoM kA prabhAva mAnA hai| punaH 32veM piMga nAmaka adhyAya meM jaina paramparA ke anurUpa cAroM vargoM kI mukti kA bhI pratipAdana kiyA gayA hai| 24veM adhyAya meM parISaha aura upasargoM kI carcA hai| isI adhyAya meM paMca mahAvrata se yukta, kaSAya se rahita, chinnasrota, anAsrava bhikSu kI mukti kI bhI carcA hai| punaH 35veM uddAlaka nAmaka adhyAya meM tIna gupti, tIna daNDa, tIna zalya, cAra kaSAya, cAra vikathA, pA~ca samiti, paMcendriya-saMyama, yoga-sandhAna evaM navakoTi parizuddha, dasa doSa se rahita vibhinna kuloM kI parakRta, paranirdiSTa, vigatadhUma, zastrapariNata bhikSA grahaNa karane kA ullekha hai| isI adhyAya meM saMjJA evaM 22 parISahoM kA bhI ullekha hai| isa prakAra hama dekhate haiM ki RSibhASita meM aneka jaina avadhAraNAe~ upasthita haiN| ataH svAbhAvika rUpa se yaha prazna uThatA hai ki kyA jaina AcAryoM ne RSibhASita kA saMkalana karate samaya apanI hI avadhAraNAoM ko ina RSiyoM ke mukha se kahalavA diyA athavA mUlataH ye avadhAraNAe~ ina RSiyoM kI hI thIM aura vahA~ se jaina paramparA meM praviSTa huIM? yaha to spaSTa hai ki RSibhASita ullekhita 30 isibhAsiyAI suttAI

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RSiyoM meM pArzva aura mahAvIra ko chor3akara zeSa anya sabhI yA to svatantra sAdhaka rahe haiM yA anya paramparAoM ke rahe haiN| yadyapi inameM kucha ke ullekha uttarAdhyayana aura sUtrakRtAMga meM bhI haiN| yadi hama isa tathya ko svIkAra karate haiM ki isameM jo vicAra haiM ve una RSiyoM ke nahIM haiM to grantha kI aura granthakartA kI prAthamikatA khaNDita hotI hai, kintu dUsarI ora yaha mAnanA ki ye sabhI avadhAraNAe~ jaina paramparA meM anya paramparAoM se praviSTa huIM; pUrNataH santoSaprada nahIM lagatI hai| ataH sarvaprathama to hama yaha parIkSaNa karane kA prayatna kareMge ki RSibhASita meM jina RSiyoM ke upadeza saMkalita haiM ve unake apane haiM yA jaina AcAryoM ne apanI bAta ko unake mukha se kahalavAyA hai| RSibhASita meM upadiSTa avadhAraNAoM kI prAmANikatA kA prazna yadyapi RSibhASita ke sabhI RSiyoM ke upadeza aura tatsambandhI sAhitya hameM jainetara paramparAoM meM upalabdha nahIM hotA, phira bhI inameM se anekoM ke vicAra aura avadhAraNAe~ Aja bhI anya paramparAoM meM upalabdha haiN| yAjJavalkya kA ullekha bhI upaniSadoM meM hai / isI prakAra vidura, nArAyaNa, asita devala Adi ke ullekha mahAbhArata evaM hindU paramparA ke anya granthoM meM mila jAte haiN| RSibhASita meM inake jo vicAra ullekhita haiM, unakI tulanA anya srotoM se karane para hama isa niSkarSa para pahu~ca sakate haiM ki RSibhASita meM jina RSiyoM ke jina vicAroM kA ullekha kiyA gayA hai unameM kitanI prAmANikatA hai| RSibhASita ke gyArahaveM adhyAya meM maMkhaliputra gozAlaka kA upadeza saMkalita hai| maMkhaliputra gozAlaka ke sambandha meM hameM jaina paramparA meM bhagavatIsUtra aura upAsakadazAMga meM, bauddha paramparA meM dIghanikAya ke sAmaJJa mahAphalasutta aura suttanipAta meM evaM hindU paramparA meM mahAbhArata ke zAntiparva ke 177veM adhyAya meM maMkhI RSi ke rUpa meM ullekha prApta hotA hai| tInoM hI srota use niyativAda kA samarthaka batAte haiM / yadi hama RSibhASita adhyAya 11 meM varNita maMkhali gozAlaka ke upadezoM ko dekhate haiM to yahA~ bhI hameM parokSa rUpa se niyativAda ke saMketa upalabdha haiN| isa adhyAya meM kahA gayA hai ki jo padArthoM kI pariNati ko dekhakara kampita hotA hai, vedanA kA anubhava karatA hai, kSobhita hotA hai Ahata hotA hai, spandita hotA hai, calAyamAna hotA hai, prerita hotA hai vaha tyAgI nahIM hai| isake viparIta jo padArthoM kI pariNati ko dekhakara kampita nahIM hotA hai, kSobhita nahIM hotA hai, duHkhita nahIM hotA hai vaha tyAgI hai| parokSarUpa se yaha padArthoM kI pariNati ke sambandha meM niyativAda kA pratipAdaka hai| saMsAra kI apanI eka vyavasthA aura gati hai vaha usI ke anusAra cala rahA hai, sAdhaka ko usa kA jJAtA - draSTA to honA cAhie kintu draSTA ke rUpa RSibhASita : eka adhyayana 31

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meM usase prabhAvita nahIM honA cAhie / niyativAda kI mUlabhUta AdhyAtmika zikSA yahI ho sakatI hai ki hama saMsAra ke ghaTanAkrama meM sAkSI bhAva se raheM / isa prakAra yaha adhyAya gozAlaka ke mUlabhUta AdhyAtmika upadeza ko hI pratibimbita karatA hai| isake viparIta jaina aura bauddha sAhitya meM jo maMkhali gozAlaka ke siddhAnta kA nirUpaNa hai, vaha vastutaH gozAlaka kI isa AdhyAtmika avadhAraNA se nikAlA gayA eka vikRta dArzanika phalita hai| vastutaH RSibhASita kA racayitA gozAlaka ke siddhAntoM ke prati jitanA prAmANika hai, utane prAmANika tripiTaka aura paravartI jaina AgamoM ke racayitA nahIM haiN| mahAbhArata ke zAntiparva ke 177veM adhyAya meM maMkhi RSi kA upadeza saMkalita hai usameM eka ora niyativAda kA samarthana hai, kintu dUsarI ora isameM vairAgya kA upadeza bhI hai / isa adhyAya meM mUlataH draSTA bhAva aura saMsAra ke prati anAsakti kA upadeza hai / yaha adhyAya niyativAda ke mAdhyama se hI adhyAtma kA upadeza detA hai| isameM yaha batAyA gayA hai ki saMsAra kI apanI vyavasthA hai| manuSya apane puruSArtha se bhI use apane anusAra nahIM mor3a pAtA hai, ataH vyakti ko draSTA bhAva rakhate hue saMsAra se virakta ho jAnA caahie| mahAbhArata ke isa adhyAya kI vizeSatA yaha hai ki maMkhi RSi ko niyativAda kA samarthaka mAnate hue bhI usa niyativAda ke mAdhyama se unheM vairAgya kI dizA meM prerita batAyA gayA hai| isa AdhAra para RSibhASita meM maMkhaliputra kA upadeza jisa rUpa meM saMkalita milatA hai vaha nizcita hI prAmANika hai| isI prakAra RSibhASita ke adhyAya 9 meM mahAkazyapa ke aura adhyAya 38 meM sAriputta. ke upadeza saMkalita haiN| ye donoM hI bauddha paramparA se sambandhita rahe haiN| yadi hama RSibhASita meM ullekhita inake vicAroM ko dekhate haiM to spaSTa rUpa se isameM hameM bauddhadharma kI avadhAraNA ke mUla tattva parilakSita hote haiM / mahAkazyapa adhyAya meM sarvaprathama saMsAra kI duHkhamayatA kA citraNa hai| isameM karma ko duHkha kA mUla kahA gayA hai aura karma kA mUla janma ko batAyA gayA hai, jo ki bauddhoM ke pratItya-samutpAda kA hI eka rUpa hai| isI adhyAya meM eka vizeSatA hameM yaha dekhane ko milatI hai ki, isameM karma - siddhAnta kA pratipAdana karate hue 'santAnavAda' kI carcA hai jo ki bauddhoM kA mUlabhUta siddhAnta hai / isa adhyAya meM nirvANa ke svarUpa ko samajhAne ke lie bauddha darzana ke mUlabhUta dIpaka vAle udAharaNa ko prastuta kiyA gayA hai| pUrA adhyAya santAnavAda aura karmasaMskAroM ke mAdhyama se vairAgya kA upadeza pradAna karatA hai| isa prakAra hama 32 isibhAsiyAI suttAI

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yaha kaha sakate haiM ki isameM bauddhadharma kA mUla bIja upasthita hai| isI prakAra 38veM sAriputta nAmaka adhyAya meM bhI bauddha dharma ke mUla utsa madhyama mArga kA pratipAdana milatA hai| isake sAtha buddha ke prajJAvAda kA bhI isameM pratipAdana huA hai| isa adhyAya meM kahA gayA hai ki, manojJa bhojana, manojJa zayanAsana kA sevana karate hue aura manojJa AvAsa meM rahate hue bhikSu sukhapUrvaka dhyAna karatA hai| phira bhI prajJa puruSa ko sAMsArika padArthoM meM Asakta nahIM honA cAhie, yahI buddha kA anuzAsana hai| isa prakAra yaha adhyAya bhI buddha ke upadezoM ko prAmANika rUpa se prastuta karatA hai| isI prakAra yAjJavalkya nAmaka 12veM adhyAya meM bhI hama dekhate haiM ki yAjJavalkya ke mUlabhUta upadezoM kA pratipAdana huA hai| RSibhASita ke atirikta yAjJavalkya kA ullekha hameM upaniSadoM evaM mahAbhArata meM bhI milatA hai37| upaniSad meM jahA~ yAjJavalkya maitreyI saMvAda hai vahA~ unakI saMnyAsa kI icchA ko spaSTa kiyA gayA hai| RSibhASita meM bhI yAjJavalkya ke upadeza ke rUpa meM lokaiSaNA aura vittaiSaNA ke tyAga kI bAta kahI gayI hai tathA yaha kahA gayA hai ki jaba taka lokaiSaNA hotI hai taba taka vittaiSaNA hotI hai aura jaba vittaiSaNA hotI hai to lokaiSaNA hotI hai| isalie lokaiSaNA aura vittaiSaNA ke svarUpa ko jAnakara gopatha se jAnA cAhie, mahApatha se nahIM jAnA caahie| vastutaH aisA lagatA hai ki yahA~ nivRttimArga ko gopatha aura pravRtti mArga ko mahApatha kahA gayA hai| prakArAntara se yaha bAta AcArAMga sUtra meM bhI dekhI jAtI hai aura yAjJavalkya yahA~ nivRtti mArga kA upadeza dete pratIta hote haiN| yahA~ sabase vicAraNIya bAta yaha hai ki bauddha dharma meM jo hInayAna aura mahAyAna kI avadhAraNA kA vikAsa hai, kahIM vaha gopatha aura mahApatha kI avadhAraNA kA vikasita rUpa to nahIM hai? AcArAMga meM bhI mahAyAna zabda AyA hai| mahAbhArata ke zAntiparva meM bhI adhyAya 310 se lekara 318 taka yAjJavalkya ke upadezoM kA saMkalana hai| isameM mukhya rUpa se sAMkhya aura yoga kI avadhAraNA kA pratipAdana hai| RSibhASita ke isa adhyAya meM muni kI bhikSA-vidhi kI bhI carcA hai jo ki jaina paramparA ke anurUpa hI lagatI hai| phira bhI itanA to kahA hI jA sakatA hai ki RSibhASita ke lekhaka ne yAjJavalkya ke mUlabhUta upadezoM ko vikRta nahIM kiyA hai| RSibhASita ke 20veM utkala nAmaka adhyAya ke upadeSTA ke rUpa meM kisI RSi kA ullekha nahIM hai, kintu itanA nizcita hai ki isameM cArvAka ke vicAroM kA pUrI prAmANikatA ke sAtha pratipAdana huA hai| RSibhASita meM vardhamAna kA jo upadeza hai usakI yathArtha praticchAyA AcArAMga RSibhASita : eka adhyayana 33

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ke dvitIya zrutaskandha ke bhAvanA nAmaka adhyayana meM evaM uttarAdhyayana ke 32veM adhyAya meM yathAvat rUpa se upalabdha hai| uparyukta AdhAra para hama isa niSkarSa para pahu~ca sakate haiM ki RSibhASita meM RSiyoM ke upadeza ko sAmAnyarUpa se prAmANikatApUrvaka hI prastuta kiyA gayA hai| yadyapi isameM mukhya rUpa se unake AdhyAtmika aura naitika vicAroM kA hI prastutIkaraNa huA hai aura usake pIche nihita darzana para isameM koI bala nahIM diyA gayA hai| dUsarA yaha bhI satya hai ki unakA prastutIkaraNa yA grantha-racanA jaina paramparA ke AcAryoM dvArA huI hai| ataH yaha svAbhAvika thA ki usameM jaina paramparA meM mAnya kucha avadhAraNAe~ pratibimbita ho gayI hoN| punaH isa vizvAsa ke bhI paryApta AdhAra haiM ki jinheM Aja hama jaina paramparA kI avadhAraNAe~ kaha rahe haiM, ve mUlataH anya paramparAoM meM pracalita rahI hoN| ataH RSibhASita ke RSiyoM ke upadezoM kI prAmANikatA ko pUrNataH nirasta nahIM kiyA jA sktaa| adhika-seadhika hama kevala itanA hI kaha sakate haiM ki una para aparokSarUpa se jaina paramparA kA kucha prabhAva A gayA hai| RSibhASita ke RSiyoM kI aitihAsikatA kA prazna yaha eka suspaSTa tathya hai ki RSibhASita meM varNita adhikAMza RSigaNa jaina paramparA se sambandhita nahIM haiN| unake kucha ke nAmoM ke Age lage hue brAhmaNa, parivrAjaka Adi zabda hI unakA jaina paramparA se bhinna honA sUcita karate haiN| dUsare deva nArada, asita devala, aMgirasa bhAradvAja, yAjJavalkya, bAhaka. vidara, vAriSeNa kRSNa, dvaipAyana, AruNi, uddAlaka, tArAyaNa, aise nAma haiM jo vaidika paramparA meM suprasiddha rahe haiM aura Aja bhI unake upadeza upaniSadoM, mahAbhArata evaM purANoM meM surakSita haiN| inameM se deva nArada, asita devala, aMgirasa bhAradvAja, dvaipAyana ke ullekha RSibhASita ke atirikta sUtrakRtAMga, aupapAtika, aMtakRtdazA Adi jaina granthoM meM tathA bauddha tripiTaka sAhitya meM bhI milate haiN| isI prakAra vajjIyaputta, mahAkazyapa aura sAriputra bauddha paramparA ke suprasiddha vyaktitva haiM aura unakA ullekha tripiTaka sAhitya meM upalabdha hai| maMkhaliputra, rAmaputta, ambar3a (ambaSTa), saMjaya (velaTTiputra) Adi aise nAma haiM jo svatantra zramaNa paramparAoM se sambandhita haiM aura inake ullekha jaina aura bauddha paramparAoM meM hameM spaSTa rUpa se milate haiN| RSibhASita ke jina RSiyoM ke ullekha bauddha sAhitya meM hameM milate haiM usa para vistRta carcA pro. sI. esa. upAsaka ne apane lekha 'isibhAsiyAI eNDa pAli buddhisTa TaiksTsa : e sTaDI' meM kiyA hai| yaha lekha paM. dalasukhabhAI abhinandana grantha meM prakAzita huA hai| pArzva aura 34 isibhAsiyAI suttAI

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varddhamAna jaina paramparA ke teIsaveM aura caubIsaveM tIrthaMkara ke rUpa meM suspaSTa rUpa se mAnya haiN| Ardraka kA ullekha RSibhASita ke atirikta sUtrakRtAMga meM hai| isake atirikta valkalacIrI, kUrmAputra, tetaliputra, bhayAli, indranAga aise nAma . haiM jinameM adhikAMza kA ullekha jaina paramparA ke isimaNDala evaM anya granthoM meM mila jAtA hai| valkalacIrI, kUrmAputra Adi kA ullekha bauddha paramparA meM bhI haiN| kintu, jinakA ullekha jaina aura bauddha paramparA meM anyatra nahIM milatA hai, unheM bhI pUrNatayA kAlpanika vyakti nahIM kaha skte| yadi hama RSibhASita ke RSiyoM kI sampUrNa sUcI kA avalokana kareM to kevala soma, yama, varuNa, vAyu aura vaizramaNa, aise nAma haiM jinheM kAlpanika kahA jA sakatA hai; kyoMki jaina, bauddha aura vaidika tInoM hI paramparAe~ inheM sAmAnyatayA lokapAla ke rUpa meM hI svIkAra karatI haiM, kintu inameM bhI mahAbhArata meM vAyu kA ullekha eka RSi ke rUpa meM milatA hai| yama ko Avazyaka cUrNi meM yamadagni RSi kA pitA kahA gayA hai| isa sambhAvanA ko pUrI taraha nirasta nahIM kiyA jA sakatA ki yama koI RSi rahe hoN| yadyapi upaniSadoM meM bhI yama ko lokapAla ke rUpa meM citrita kiyA gayA hai| kintu, itanA to nizcita hai ki ye eka upadeSTA haiN| yama aura naciketA kA samvAda aupaniSadika paramparA meM suprasiddha hI hai| varuNa aura vaizramaNa ko bhI vaidika paramparA meM mantropadeSTA ke rUpa meM svIkAra kiyA gayA hai| yaha sambhava hai ki soma, yama, varuNa, vaizramaNa isa grantha ke racanAkAla taka eka upadeSTA ke rUpa meM loka paramparA meM mAnya rahe hoM aura isI AdhAra para inake upadezoM kA saMkalana RSibhASita meM kara liyA gayA hai| uparyakta carcA ke AdhAra para niSkarSa ke rUpa meM hama yaha avazya kaha sakate haiM ki RSibhASita ke RSiyoM meM uparyukta cAra-pA~ca nAmoM ko chor3akara zeSa sabhI prAgaitihAsika kAla ke yathArtha vyakti haiM, kAlpanika caritra nahIM haiN| niSkarSa rUpa meM hama itanA hI kahanA cAheMge ki RSibhASita na kevala jaina paramparA kI apitu samagra bhAratIya paramparA kI eka amUlya nidhi hai aura isameM bhAratIya cetanA kI dhArmika udAratA apane yathArtha rUpa meM pratibimbita hotI hai| aitihAsika dRSTi se bhI isakA mahattvapUrNa sthAna hai, kyoMki yaha hameM adhikAMza jJAta aura kucha ajJAta RSiyoM ke sambandha meM mahattvapUrNa evaM prAmANika sUcanAe~ detA hai| jainAcAryoM ne isa nidhi ko surakSita rakhakara bhAratIya itihAsa evaM saMskRti kI bahumUlya sevA kI hai| vastutaH yaha grantha IsA pUrva dasavIM zatI se lekara IsA pUrva chaThI zatI taka ke aneka bhAratIya RSiyoM kI aitihAsika sattA kA nirvivAda pramANa hai| RSibhASita : eka adhyayana 35

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RSibhASita ke RSiyoM kA kAla evaM paramparA jaina paramparA ke anusAra ina 45 RSiyoM meM 20 ariSTanemi ke kAla ke, 15 pArzva ke kAla ke, zeSa 10 mahAvIra ke kAla ke mAne gaye haiN| 38 isimaNDala bhI isI tathya kI puSTi karatA hai| yadyapi yadi hama inake kAla kA yaha vargIkaraNa isa AdhAra para kareM ki prathama 20 ariSTanemi ke kAla ke, usake bAda ke 15 pArzva ke kAla ke aura anta meM 10 mahAvIra ke kAla ke haiM to yaha vargIkaraNa ucita nahIM baiThatA; kyoMki phira 29veM krama meM sthita vardhamAna ko pArzva ke kAla kA mAnanA hogA / aura, 40veM krama para sthita dvaipAyana ko mahAvIra ke kAla kA mAnanA hogaa| jabaki sthiti isase bhinna hI hai / dvaipAyana ariSTanemi ke kAla ke haiM aura vardhamAna svayaM mahAvIra hI haiN| ataH yaha mAnanA samucita nahIM hogA ki jisa krama se RSibhASita meM ina RSiyoM kA ullekha huA hai usa krama se hI ve ariSTanemi, pArzva aura mahAvIra ke kAla meM vibhAjita hote haiN| kauna RSi kisa kAla kA hai ? isake sandarbha meM punarvicAra kI AvazyakatA hai| zubriMga ne svayaM isa sambandha meM spaSTa saMketa nahIM kiyA hai| RSibhASita ke RSiyoM kI pahacAna kA eka prayatna zubriMga ne apanI isibhAsiyAI kI bhUmikA meM kiyA hai| 39 unake anusAra yAjJavalkya, bAhuka (nala), aruNa, mahAzAlaputra yA AruNi aura uddAlaka spaSTa rUpa se aupaniSadika paramparA ke pratIta hote haiN| isake sAtha hI piMga, RSigiri aura zrIgiri ina tInoM ko brAhmaNa parivrAjaka aura ambar3a ko parivrAjaka kahA gayA hai| isalie yaha cAroM bhI brAhmaNa paramparA se sambandhita haiN| yaugandharAyaNa, jinakA ambar3a se samvAda huA hai, ve bhI brAhmaNa paramparA ke RSi pratIta hote haiN| isI prakAra madhurAyaNa, AryAyaNa, tArAyaNa (nArAyaNa) bhI brAhmaNa paramparA se sambandhita lagate haiN| aMgirasa aura vAriSeNa kRSNa bhI brAhmaNa paramparA se sambandhita mAne jAte haiN| zubriMga mahAkAzyapa, sAriputra aura vajjIyaputta ko bauddha paramparA se sambandhita mAnate haiN| unakI yaha mAnyatA merI dRSTi se samucita bhI hai| yadyapi zubriMga ne puSpazAlaputra, ketaliputra, vidu, gAthApatiputra taruNa, harigiri, mAtaMga aura vAyu ko pramANa ke abhAva meM kisI paramparA se jor3ane meM asamarthatA vyakta kI hai| piMga, yadi hama zubriMga ke uparyukta dRSTikoNa ko upalabdha pramANoM ke AdhAra para rakhate haiM to nArada, asita devala, AMgirasa bhAradvAja, yAjJavalkya, uddAlaka, tArAyaNa ko spaSTa rUpa se vaidika yA aupaniSadika paramparA ke RSi mAna sakate haiN| isI prakAra mahAkAzyapa, sAriputta aura vajjIputta ko bauddha paramparA kA mAnane meM bhI hameM koI Apatti nahIM hogI / pArzva aura vardhamAna spaSTa rUpa se jaina paramparA 36 isibhAsiyAI suttAI

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ke mAne jA sakate haiN| maMkhaliputra spaSTa rUpa se AjIvaka paramparA ke haiN| zeSa nAmoM ke sambandha meM hameM aneka pahaluoM se vicAra karanA hogaa| yadyapi puSpazAlaputra, valkalacIrI, kummAputta, ketaliputra, bhayAli, madhurAyaNa, sauryAyaNa, AryAyaNa, gardabhAli, gAthApatiputra taruNa, vAratraya, Ardraka, vAyu, saMjaya, indranAga, soma, yama, varuNa, vaizramaNa Adi kI aitihAsikatA aura paramparA kA nizcaya karanA kaThina hai, kintu yadi hama tInoM arthAt jaina, bauddha aura vaidika paramparA meM prApta unake ullekha ke AdhAra para unakI aitihAsikatA kA vicAra kareM to sambhavataH kisI niSkarSa para pahu~cA jA sakatA hai| pro. sI. esa. upAsaka ne 'isibhAsiyAI aura paoNli buddhisTa TaiksTa' nAmaka apane eka lekha meM isa prakAra kA vicAra vyakta kiyA hai, kintu unhoMne apane ko bauddha tripiTaka sAhitya taka hI sImita rakhA hai| prastuta Alekha meM zubriga aura upAsaka ke ina prayatnoM ko tulanAtmaka evaM samIkSAtmaka vivaraNa ke AdhAra para prAmANikatA se Age bar3hAne kA prayAsa kiyA gayA hai| ataH RSibhASita ke ekaeka RSi ko lekara unake sambandha meM adhika gambhIratA se vicAra karanA hogaa| 1. deva nArada RSibhASita kA prathama adhyAya arhat RSi deva nArada se sambandhita hai| nArada ke sambandha meM ullekha hameM jaina, bauddha aura hinda tInoM hI paramparAoM meM milate haiN| jaina paramparA meM nArada kA ullekha RSibhASita ke atirikta samavAyAMga41, jJAtAdharmakathA42, aupapAtika43, RSimaNDala44, aura AvazyakacUrNi45 meM bhI upalabdha hai| samavAyAMga meM yaha kahA gayA hai ki nArada kA jIva AgAmI utsarpiNI kAla meM vimala nAmaka ikkIsavA~ tIrthaMkara hogaa| isa prakAra RSibhASita aura samavAyAMga donoM meM nArada ko sammAnita rUpa meM prastuta kiyA gayA hai| samavAyAMga meM prakArAntara se evaM RSibhASita kI TIkA meM unheM spaSTa rUpa se pratyekabuddha kahA gayA hai| kintu, hameM smaraNa rakhanA hogA ki arhat RSi, pratyekabuddha aura bhAvI tIrthaMkara kI avadhAraNAoM meM antara hai| jaina paramparA ke anusAra arhat evaM pratyekabuddha usI bhava meM mukti prApta kara lete haiM, jabaki bhAvI tIrthaMkara AgAmI tIsare bhava meM mukti prApta karatA hai| ataH jaina paramparA ke anusAra arhat evaM pratyekabuddha ke bhAvI tIrthaMkara hone kA prazna hI nahIM uThatA hai| isase siddha hotA hai ki pratyekabuddha aura bhAvI tIrthaMkara kI avadhAraNAe~ RSibhASita kI racanA ke pazcAt hI vikasita huI haiN| yadyapi donoM hI avadhAraNAe~ eka dRSTi se vyakti RSibhASita : eka adhyayana 37

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ko sammAnita rUpa se dekhane kA prayatna to hai, phira bhI jahA~ pratyekabaddha ko jaina paramparA se asampRkta rakhA gayA vahA~ bhAvI tIrthaMkara ko jaina paramparA meM sthAna diyA gayA hai| asampRkta rakhane kI isI prakriyA meM RSibhASita ke RSiyoM ko pratyekabuddha kaha diyA gayA, kintu unameM se kucha ko paramparA se sambandhita karane ke lie bhAvI tIrthaMkara ke rUpa meM bhI mAnya kara liyA gyaa| __ RSibhASita ke deva nArada ko jJAtAdharmakathA aura isimaNDala (RSimaNDala) meM kalchula nArada kahA gayA hai, phira bhI donoM eka hI vyakti haiN| kyoMki, RSibhASita kI saMgrahaNI gAthA meM inheM ariSTanemi ke kAla meM hone vAlA pratyekabuddha kahA gayA hai| jJAtAdharmakathA ke nArada bhI kRSNa aura ariSTanemi ke samakAlika hI haiN| jJAtAdharmakathA meM inheM eka ora bhadra aura vividha vidyAoM kA jJAtA kahA gayA hai, kintu dUsarI ora kaluSa hRdaya evaM kalahapriya bhI kahA hai| aupapAtika meM brAhmaNa parivrAjakoM ke rUpa meM nArada kA ullekha huA hai| aupapAtika aura jJAtAdharmakathA, donoM hI unheM cAroM veda aura aneka vidyAoM ke jJAtA evaM zaucadharma ke pravartaka mAnate haiN| RSibhASita meM bhI inake upadeza meM zaucadharma kI pradhAnatA hai, phira bhI yahA~ ye Antarika pavitratA kA upadeza dete haiM, bAhya pavitratA kA nhiiN| AvazyakacUrNi meM bhI nArada kA jo ullekha upalabdha hai usameM unheM zaurIpura nivAsI brAhmaNa yajJadatta aura somayazA kA putra kahA gayA hai| RSimaNDala meM bhI nArada kA ullekha hai| usameM unheM 'satya hI zauca hai' nAmaka prathama adhyayana kA pravaktA kahA gayA hai| isase aisA lagatA hai ki RSimaNDalakAra ne isa tathya ko RSibhASita se hI liyA hai| isa samagra vivaraNa se aisA lagatA hai ki RSibhASita, samavAyAMga, jJAtAdharmakathA, aupapAtika aura RSimaNDala meM ullikhita nArada bhinna-bhinna vyakti nahIM hai balki eka hI vyakti haiN| itanA nizcita hai ki RSibhASita evaM samavAyAMga meM unheM arhat RSi aura bhAvI tIrthaMkara ke rUpa meM jo sammAnapUrNa sthiti prApta hai vaha paravartI Agamika aura anya jaina sAhitya meM upalabdha nahIM hai| yaha tathya RSibhASita ke sAmpradAyika abhiniveza se pUrNatayA mukta hone kA pramANa bhI hai| jahA~ taka RSibhASita meM ullikhita nArada ke upadeza kA prazna hai usameM jaina paramparA meM svIkRta 5 mahAvratoM ko hI 4 zaucoM meM vibhAjita kara unheM unakA pravaktA kahA gayA hai| isameM brahmacarya aura aparigraha ko eka hI varga meM dikhAyA gayA hai| sAtha hI RSibhASita aura anya jaina AgamoM meM unheM zauca dharma kA pratipAdaka bhI mAnA gayA hai| yadyapi hameM yaha smaraNa rakhanA cAhiye ki jahA~ anya jaina AgamoM meM unheM bAhya zauca arthAt zarIra-zuddhi para bala dene vAlA kahate haiM, 38 isibhAsiyAI suttAI

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vahA~ RSibhASita meM unheM sadguNoM ke dhAraNarUpa Antarika pavitratA kA pratipAdaka kahalAyA gayA hai| RSibhASita ke prathama adhyayana meM arhat RSi deva nArada ne zauca ko zrotavya evaM sarvaHdukhoM se mukti kA AdhAra batAte hue nimna cAra prakAra ke zauca lakSaNoM kA ullekha kiyA hai| 1. prANAtipAta (hiMsA) se virati 2. mRSAvAda se virati 3. adattAdAna se virati 4. abrahmacarya aura parigraha se virati / isake sAtha hI isa adhyAya meM sarvathA nirmamatva bhAva rakhane kA nirdeza bhI diyA gayA hai tathA yaha kahA gayA hai ki sAdhaka ko sabhI sthitiyoM meM samabhAva rakhanA caahie| jo sAdhaka zauca kA pAlana karatA hai, mamatvabhAva se rahita hai aura samabhAva kA AcaraNa karatA hai vaha zIghra hI mukti ko prApta karatA hai| usakA punarAgamana nahIM hotA hai| briMga kI mAnyatA hai ki granthapraNetA para pArzva ke cAturyAma kA prabhAva spaSTa hai, yahI kAraNa hai ki isameM brahmacarya aura aparigraha ko eka hI varga meM vargIkRta kiyA gayA hai| ahiMsA, satya Adi ko zauca arthAt pavitratA kA AdhAra mAnanA yaha sUcita karatA hai ki nArada mAtra bAhya pavitratA ke hI pratipAdaka nahIM the, apitu ve Antarika pavitratA kA bhI pratipAdana karate the| RSibhASita meM nArada ko nirmamatva, virakti aura vimukti kA pravaktA bhI kahA gayA hai| isa adhyAya ke anta meM sAdhaka ko satyavAdI, dattabhojI aura brahmacArI hone kA nirdeza diyA gayA hai| ye AcArAGga meM ullekhita triyAma to nahIM hai ? yaha vicAraNIya hai| sAmAnyatayA ahiMsA, satya, asteya, brahmacarya aura aparigraha tathA Antarika pavitratA aura nirmamatva kI avadhAraNAe~ bhAratIya paramparA kI sarvamAnya avadhAraNA thI / ataH hameM yaha mAnane meM koI Apatti nahIM honI cAhie ki RSibhASita meM ullekhita nArada kA yaha upadeza unakA vAstavika upadeza rahA hogA / yahA~ yaha bAta bhI dhyAna dene yogya hai ki nArada kA vyaktitva jaina paramparA meM itanA prabhAvazAlI rahA ki Age calakara nava baladevoM aura nava vAsudevoM kI parikalpanA ke sAtha nava nAradoM kI kalpanA bhI kara lI gayI / aupapAtika meM RSibhASita : eka adhyayana 39

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nAradIya parivrAjakoM kI eka paramparA kA ullekha yaha sUcita karatA hai ki nArada ke anuyAyI parivrAjakoM kI eka svatantra paramparA thii| bauddha paramparA meM bhI hameM aneka nAradoM kA ullekha milatA hai| sarvaprathama caubIsa buddhoM kI avadhAraNA meM naveM buddha ko nArada kahA gayA hai| isake atirikta theragAthA kI aTThakathA meM padmottara buddha ke samakAlIna nArada nAmaka eka brAhmaNa kA bhI ullekha milatA hai|47 isI prakAra theragAthA kI aTThakathA meM arthadarzI buddha ke samakAlIna eka anya nArada nAmaka brAhmaNa kA bhI ullekha hai|48 sAtha hI bauddha sAhitya meM vArANasI ke rAjA brahmadatta ke mantrI kA nAma bhI nArada batAyA gayA hai|49 mithilA ke eka rAjA kA nAma bhI nArada milatA hai,50 kintu hamArI dRSTi meM ina sabhI nAradoM kA RSibhASita ke nArada se koI sambandha nahIM hai| bauddha sAhitya meM eka kAzyapagotrIya nArada kA ullekha milatA hai|51 inakA ullekha brAhmaNa RSi nArada deva ke rUpa meM bhI huA hai| kahIM inheM nArada devala bhI kahA gayA hai| kintu, hameM aisA lagatA hai ki nArada aura devala eka vyakti na hokara alaga-alaga vyakti haiN| mahAbhArata meM nArada aura asita devala ke saMvAda kA ullekha hai| ataH yaha mAnA jA sakatA hai ki nArada aura asita devala samakAlIna rahe hoNge| hamArI dRSTi meM bauddha sAhitya meM ullekhita nArada deva aura RSibhASita ke deva nArada eka hI vyakti rahe hoNge| vaidika evaM hinda paramparA meM devaRSi nArada ke ullekha vyApaka rUpa se milate haiN| Rgveda 2 ke kucha sUktoM ke racayitA parvata nArada aura atharvaveda ke kucha sUktoM ke racayitA kaNva nArada mAne gaye haiN| isI prakAra sAmaveda kI paramparA meM bhI nArada kA ullekha AtA hai| chAndogya upaniSad meM nArada ko vibhinna vidyAoM kA jJAtA kahA gayA hai|55 isI upaniSad meM nArada aura sanatkumAra ke saMvAda kA ullekha upalabdha hotA hai| chAndogya upaniSad ke samAna jaina Agama jJAtAdharmakathA aura aupapAtika meM inheM cAroM veda aura vibhinna vidyAoM meM niSNAta kahA gayA hai| chAndogya upaniSad meM nArada kahate haiM ki maiM vividha vidyAoM kA jJAtA hote hue bhI mantravid hU~, Atmavid nhiiN| isase aisA lagatA hai ki prathamataH nArada bAhya karmakANDa, zauca tathA vividha laukika evaM camatkArI vidyAoM kI sAdhanA meM tatpara rahe hoMge, kintu Age calakara unakI adhyAtma meM ruci jAgRta huI hogii| pariNAmataH ve vaidika paramparA se zramaNa paramparA kI ora AkRSTa hue hoMge, phalataH zramaNa paramparA meM bhI inheM AdarapUrNa sthAna prApta ho gyaa| chAndogya upaniSad ke nArada-sanatkumAra saMvAda se isakI puSTi hotI hai| chAndogya upaniSad ke atirikta nArada kA ullekha nAradaparivrAjakopaniSa evaM nAradopaniSad Adi aneka 40 isibhAsiyAiM suttAI

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upaniSadoM meM milatA hai| gItA58 meM nArada ko divyavibhUtiyoM meM mAnA gayA hai| mahAbhArata meM nArada aura asita devala ke saMvAda kI sUcanA bhI upalabdha hotI hai| vahA~ inheM parvata kA mAmA bhI batAyA gayA hai| bhAgavata meM bhI nArada kA ullekha prApta hai| bhAgavata kI avatAroM kI eka sUcI meM inheM RSiyoM kI sRSTi meM hone vAlA viSNu kA tIsarA avatAra bhI kahA gayA hai| jahA~ hindU paramparA nArada ko viSNu kA avatAra kahatI hai, vahA~ bauddha paramparA inheM gautama buddha ke pUrvavartI eka buddha ke rUpa meM svIkAra karatI hai, jabaki jaina paramparA meM inheM bhAvI tIrthaGkara kahA gayA hai| yadi hama tInoM paramparA meM upalabdha nArada sambandhI vivaraNoM ko dekheM to prathama to yaha lagatA hai ki vastutaH nAradoM kI koI eka paramparA rahI hai| jaina Agama aupapAtika sUtra se yaha jJAta hotA hai ki nAradIya parivrAjakoM kI eka viziSTa paramparA aneka zatAbdiyoM taka calatI rahI hai| nAradoM kI isa paramparA meM hI RSibhASita ke deva nArada bhI eka mAne jA sakate haiM jo nizcitarUpa se buddha, mahAvIra aura pArzva ke pUrva ariSTanemi ke kAla meM hue hoNge| prastuta adhyAya meM jaina paramparA meM svIkRta pA~ca mahAvratoM ko hI cAra zaucoM meM vibhAjita kiyA gayA hai| isameM vizeSatA yaha hai ki brahmacarya aura aparigraha ko eka hI meM vargIkRta kiyA gayA hai| isase aisA lagatA hai ki granthapraNetA para pArkhApatya paramparA ke cAturyAma kI avadhAraNA kA prabhAva hai, kyoMki pArzva ke cAturyAma meM bhI brahmacarya aura aparigraha ko eka hI varga meM vargIkRta kiyA gayA hai| ___ 2. vajjIputta (vAtsIputra) jaina paramparA meM vajjIputta kA ullekha kevala RSibhASita meM pAyA jAtA hai|61 kintu, bauddha paramparA meM vajjiyaputta thera kA ullekha hameM aneka sthAnoM para milatA hai|62 zubiMga aura upAsaka donoM vajjIputta ko bauddha paramparA se sambaddha karate haiN|63 bauddha paramparA meM vajjIputtakoM kA eka sampradAya bhI thA jo kucha bAtoM meM sAmAnya bauddha bhikSaoM se mata-vaibhinnya rakhatA thaa| yadyapi pro. sI. . esa. upAsaka ne RSibhASita ke vajjIputta ko bauddha paramparA se sambaddha mAnane meM eka zaMkA upasthita kI hai| unake matAnusAra vajjIputta kA sampradAya isa RSibhASita grantha kI racanA kI apekSA kucha paravartI hai| vastutaH bauddha paramparA meM jisa vajjiputtIya sampradAya kA ullekha hai, vaha IsA pUrva pA~cavIM zatAbdI meM hI astitva meM A gayA thA, ataH unakI yaha AzaMkA samucita pratIta nahIM hotI hai| phira vajjIputta to buddha ke samakAlIna hI hai| RSibhASita : eka adhyayana 41

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punaH bauddha saMgha meM vajjiputtIya sampradAya kA AvirbhAva isa bAta kA bhI sUcaka hai ki vajjIputta bauddha paramparA meM eka prabhAvazAlI AcArya rahe haiN| aura, inakI ziSya sampadA bhI vipula rahI hogI tabhI inake nAma para sampradAya bnaa| bauddha sAhitya se hameM yaha bhI jJAta hotA hai ki vajjIputta buddha aura mahAvIra ke samakAlIna the| theragAthA aTThakathA meM inheM vaizAlI ke nivAsI licchavirAjakumAra kahA gayA hai tathA yaha batAyA gayA hai ki buddha se ye itane prabhAvita hue ki bauddha paramparA meM dIkSita hokara vaizAlI ke jaMgaloM meM apanI sAdhanA prArambha kara dii| jaina paramparA meM vizeSarUpa se RSibhASita meM unheM sthAna dene kA kAraNa yaha bhI ho sakatA hai ki ye bhI mahAvIra kI vaMza paramparA arthAt licchavi vaMza se sambandhita the| bauddha paramparA meM vajjiputtIya zramaNa suvidhAvAdI mAne gaye haiN| inhoMne bauddha saMgha meM kucha suvidhAoM kI mA~ga kI thI yathA--bhojana ke pazcAt alpAhAra karanA, zRMga meM namaka rakhanA, bhikSA ke liye do bAra bhI cale jAnA, svarNa-rajata mudrAe~ rakhanA aadi| vajjiputtIya sampradAya ke kucha upanikAyoM kA bhI ullekha bauddha sAhitya evaM abhilekhoM se prApta hotA hai| upanikAya nimna haiM-- 1. dharmottarIya nikAya--inakA usa samaya paryApta pracAra-prasAra thA, kintu inake siddhAntoM kI hameM koI jAnakArI nahIM hai| 2. bhadrayAnika nikAya-isa sambandha meM mahAvaMza, dIpavaMza Adi granthoM meM vistRta ullekha milate haiN| 3. channAgArika nikAya--isakA artha hai jo bhikSu channaH chAye hae, AgArika AvAsa meM rahane vAle arthAt vRkSa, mUla, guphA Adi sthAnoM ko chor3akara saMghArAmoM meM rahakara sAdhanA karate the, ve channAgArika kahalAte the| __ RSibhASita meM ullikhita vajjIputta bauddha paramparA meM ullikhita vajjIputta haiN| ve licchavi vaMza se sambandhita tathA buddha aura mahAvIra ke samakAlIna the tathA buddha ke nirvANa ke pazcAt bhI jIvita the| punaH RSibhASita meM jo inakA upadeza hai, usakI bauddha dharma darzana se kahIM bhI asaMgati nahIM hai| jahA~ taka vajjiyaputta ke upadezoM kA prazna hai RSibhASita meM inakA upadeza mukhya rUpa se karma-siddhAnta ko spaSTa karatA hai| ye kahate haiM ki bIja aura aMkura kI bhA~ti janma-maraNa aura daHkha kI paramparA bhI calatI rahI hai| karma ke mUla srota ke rUpa meM isameM moha ko batAyA gayA hai| karma sambandhI yaha vicAradhArA jaina aura bauddha paramparAoM meM sAmAnya rUpa se svIkRta hai| vajjIputta ke ina 42 isibhAsiyAI suttAI

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upadezoM kI samarUpatA hameM uttarAdhyayana ke tIsaveM adhyAya meM bhI milatI hai| isa adhyAya meM prastuta vicAroM kI prAmANikatA kA AdhAra yaha hai ki isameM karmasantati kI carcA hai jo bauddha paramparA ke santativAda ke prabhAva ko sUcita karatI hai / isa adhyAya ko dekhane se yaha bhI spaSTa hotA hai ki vajjIputta AcaraNa kI apekSA jJAna para adhika bala dete haiN| bauddha paramparA meM vajjiputtIya (vAtsIputrIya) sampradAya bhI mukhya rUpa se AcaraNa ke rUr3ha niyamoM ke viruddha jJAnamArga aura cittazuddhi para bala detA hai| merI dRSTi meM yaha nirvivAda satya hai ki RSibhASita ke vajjiyaputta anya koI nahIM bauddha paramparA ke vajjIputta thera hI haiN| vaidika paramparA meM vAtsIputra kA ullekha hai jo ki prAkRta vajjIputta kA hI saMskRta rUpa ho sakatA hai, yahA~ kaThinAI eka hI hai vAtsI kA prAkRta rUpa vajjI mAnane se eka samasyA utpanna hotI hai| vRhadAraNyaka upaniSad kI antima vaMza - sUcI meM vAtsIputra kA nAma prApta hotA hai| kANva zAkhA ke anusAra ye pArAzarIputra ke ziSya aura mAdhyaMdina zAkhA ke anusAra ye mANDavI putra ke ziSya haiM lekina ye sabhI bhI mAtra kalpanAe~ hI hai / vaidika paramparA meM inake nAmollekha ke atirikta anya vizeSa vivaraNa upalabdha nahIM hotA hai, kintu isa AdhAra para itanA avazya jJAta hotA hai ki ye aupaniSadika kAla ke koI RSi haiN| isa sandarbha meM svAbhAvika rUpa se yaha prazna upasthita hotA hai ki kyA RSibhASita ke vajjIputta, bauddha paramparA ke vajjIputta aura bRhadAraNyaka upaniSad ke vAtsIputra ye tInoM eka hI vyakti haiM athavA bhinna vyakti haiM ? cU~ki vaidika paramparA meM vAtsIputra kA darzana yA cintana anupalabdha hai, ataH inakI RSibhASita ke vajjiyaputta ke sAtha ekarUpatA sthApita karanA kaThina hai| jabaki cintana - sAmyatA kI dRSTi se vicAra karane para bauddha paramparA ke vajjIputta kI RSibhASita ke vajjIputta se adhika nikaTatA siddha hotI hai / punaH bauddha paramparA meM vajjiputtiyoM kA sampradAya honA bhI yahI siddha karatA hai ki ye mUlataH bauddha paramparA ke hI rahe hoNge| kintu, abhI yaha prazna anuttarita hI rahatA hai ki bRhadAraNyaka upaniSad ke vAtsIputra kauna the ? cU~ki upaniSadoM meM anya kisI bauddha paramparA ke bhikSu kA nAmollekha nahIM hai ataH bRhadAraNyaka ke vAtsIputra aura bauddha paramparA ke vajjIputta eka hI vyakti rahe hoMge yaha kahanA kaThina hI hai| yadi ye bauddha paramparA meM ullekhita sAmAnya thera hote to yaha sambhAvanA ho sakatI thI ki bauddhoM ne nArada Adi kI bhA~ti inheM bhI apanI paramparA meM sthAna de diyA hogA, kintu bauddha saMgha meM inakI sthiti sampradAya ke netA ke rUpa meM hai| phira RSibhASita : eka adhyayana 43

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bhI yaha sambhAvanA ho sakatI hai ki ye pUrva meM aupaniSadika RSiyoM kI paramparA se jur3e hoM kintu bAda meM buddha se prabhAvita hokara bauddha paramparA se jur3a gaye hoN| kyoMki, bauddha paramparA meM inakA araNyavAsI hokara rahanA kisI bhinna tathya kA hI sUcaka hai| punaH bauddha saMgha meM sarvaprathama inakI ziSya paramparA kA virodha meM uTha khar3A honA bhI yahI sUcita karatA hai ki inakI paramparA ke saMskAra kucha bhinna hI the| vaise aupaniSadika RSi paramparA meM vAtsIputra ke nAmollekha ke atirikta anya kucha sUcanA nahIM milanA bhI yahI sUcita karatA hai ki ye bAda meM kisI anya dhArA se jur3a gaye hoNge| 3. asita devala asita devala kA ullekha hameM bhAratIya cintana kI vaidika, jaina evaM bauddha tInoM dhArAoM meM upalabdha hotA hai| devala kA dharmasUtra bhI prAcInakAla meM pracalita thA, jisake aneka uddharaNa hameM paravartI kAla ke granthoM meM Aja bhI upalabdha hote haiN| isa AdhAra para itanA to sunizcita rUpa se kahA jA sakatA hai ki asita devala mAtra paurANika puruSa na hokara eka aitihAsika vyakti rahe hoNge| jaina paramparA meM asita devala kA ullekha RSibhASita aura sUtrakRtAMga65 meM upalabdha hotA hai| RSibhASita meM unheM 'arhat RSi' kahA gayA hai| unakA jo upadeza RSibhASita meM saMkalita hai vaha hamAre sAmane nimna tathyoM ko prastuta karatA hai| sarvaprathama vyakti ko caturgati rUpa saMsAra se nivRtta hokara atula, abAdha, zAzvata sthAna arthAt mukti kI prApti kA prayatna karanA caahie| yaha mukti kaise prApta hotI hai? isakI carcA karate hue batAyA gayA hai ki sarvakAmanAoM, sarvAsaktiyoM, sarvarAga aura sarva kriyA-kalApoM se tathA krodha, mAna, mAyA aura lobha se virata hokara tathA saba prakAra se saMvRtta, uparata, saMyamI aura pratibuddha hokara saMsAra ke sabhI lepoM se arthAt bandhana-kAraka karmoM se bacA jA sakatA hai tathA mukti ko prApta kiyA jA sakatA hai| isake bAda gyAraha gAthAoM meM yaha batAyA gayA hai ki kina-kina karmoM ko karane se prANI pApakarmoM meM lipta hotA hai| anta meM yaha kahA gayA hai ki sAmAnya agni ko to jala ke dvArA bujhAyA jA sakatA hai kintu moha-agni durnivAra hai, jo isa tathya ko samajha letA hai vahI janma-maraNa ko samApta kara siddhi ko prApta karatA hai| uparyukta vivaraNa se yaha spaSTa hotA hai ki asita devala nivRtti-mArga ke upadezaka the| unake nAma ke sAtha lage hue arhat RSi vizeSaNa se bhI yaha bAta puSTa hotI hai| sUtrakRtAMga 44 isibhAsiyAI suttAI

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meM jo asita devala ko bIja vanaspati evaM sacitta jala kA upabhoga karate hue siddhi ko prApta karane vAlA kahA gayA hai, isase yaha siddha hotA hai ki ye mUlataH nirgrantha paramparA se sambaddha nahIM the, kintu phira bhI inheM isa paramparA meM pUrva meM sammAnapUrvaka sthAna prApta thA, kyoMki nirgrantha paraMmparA ke bhikSu inake aura isI prakAra se nami Adi anya RSiyoM ke udAharaNa dekara hI suvidhAvAdI pravRttiyoM kA samarthana kara rahe the / sUtrakRtAMga ke TIkAkAra zIlAMka ne 'asite davile' pATha ke AdhAra para asita aura devala aise do vyaktiyoM kI kalpanA kara lI, kintu RSibhASita ke AdhAra para hI yaha siddha ho jAtA hai ki asita devala do vyakti nahIM haiM, apitu eka hI vyakti hai / isimaNDala" meM inheM kAma vAsanA se nivRtta hone vAlA batAyA gayA hai| RSimaNDala vRtti meM jo lagabhaga 13vIM - 14vIM zatI kI racanA hai - inakA pUrA jIvana diyA gayA hai| usameM kahA gayA hai ki ye apanI putrI ardhazakAsA ke prati hI kAmAsakta ho gaye, kintu prabuddha ho ve vAsanAnivRtta ho gye| isase yaha bhI siddha hotA hai ki ye mUlataH tApasa paramparA se hI sambandhita the| meM bauddha tripiTaka sAhitya meM bhI asita devala kA ullekha eka RSi ke rUpa huA hai| majjhimanikAya kA AsalAyana sutta 7 unake sambandha meM hameM kucha vivaraNa detA hai| usameM kathA yaha hai ki eka samaya sAta brAhmaNa vidvAn jaMgala meM nivAsa kara rahe the| unakI avadhAraNA yaha thI ki brAhmaNa hI sarvocca jAti hai aura vahI brahmA ke vAstavika putra haiN| asita devala ne jaba isa bAta kA virodha kiyA taba brAhmaNoM ne use zApa diyA, kintu brAhmaNoM kA zApa asita devala ko prabhAvita nahIM kara skaa| anta meM brAhmaNoM ne apanI tapasyA ko nirarthaka jAnakara asita devala se apane praznoM kA samAdhAna caahaa| asita ne unake praznoM kA samAdhAna kiyA aura anta meM ve brAhmaNa asita ke anuyAyI ho gye| buddhaghoSa ne mahAvaMza meM asita devala kA ullekha bodhisattva ke rUpa meM kiyA hai (mahAvaMza II. 785) / isake atirikta indriyajAtaka' meM bhI devala kA kAla- devala ke rUpa meM ullekha hai| isa jAtaka kathA meM nArada ko asita devala kA choTA bhAI batAyA gayA hai tathA unake dvArA use upadezita kiye jAne kA bhI ullekha hai| isa prakAra bauddha paramparA meM bhI asita devala eka saMnyAsI ke rUpa meM hamAre sAmane Ate haiM aura ve apane laghu bhrAtA nArada ko bhI saMsAra ke prema-pAza mukta karAne kA prayatna karate haiN| se RSibhASita : eka adhyayana 45

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hindU paramparA meM hama mahAbhArata aura gItA meM asita devala kA ullekha pAte haiN| mahAbhArata ke Adiparva61, sabhAparva, zalyaparva1, zAntiparva72 aura anuzAsanaparva meM asita devala kA ullekha huA hai| zalyaparva meM asita devala ko prArambha meM gRhastha dharma kA Azraya lekara sAdhanA karane vAlA batAyA gayA hai| jaina srotoM se bhI isakI puSTi hotI hai| usameM yaha bhI batAyA gayA hai ki asita devala samabhAva se yukta tathA mahAtapasvI the| isa adhyAya meM asita devala aura jegIzavya kI carcA kA bhI ullekha hai| isa adhyAya meM eka bAta jo sabase mahattvapUrNa hai, vaha yaha hai ki ve jegIzavya ke upadeza se prabhAvita hokara gRhastha dharma kA tyAga kara mokSadharma arthAt saMnyAsa dharma kA pAlana karane lge| zAntiparva meM bhI jegIzavya aura asita devala ko samatva buddhi kA upadeza dete hue prastuta kiyA gayA hai| ina tathyoM se itanA to avazya spaSTa hai ki asita devala prArambha meM gRhastha-sAdhaka ke rUpa meM tapasyArata the, parantu anta meM unhoMne saMnyAsa mArga ko grahaNa kara samatva-buddhi kI sAdhanA kii| zAntiparva ke hI eka anya adhyAya (275) meM nArada aura asita devala kA saMvAda hai| prastuta adhyAya meM devala paMcamahAbhUta, kAla, bhAva aura abhAva ina ATha nitya tattva kI sthApanA karate haiM aura inase hI jagata kI utpatti batAte haiN| isI adhyAya meM unhoMne nArada ko indriyoM ke saMyama kA bhI upadeza diyA hai| isase aisA lagatA hai ki bauddha paramparA meM asita devala aura nArada ko sambandhita karane kA jo prayatna hai, usameM AMzika satyatA to avazya hai| isake atirikta gItA4, mATharavRtti, brahmasUtra bhASya aura yAjJavalkyasmRti kI aparAditya TIkA meM bhI devala ke ullekha haiN| yadyapi mahAbhArata meM kahIM-kahIM devala ko eka paurANika puruSa ke rUpa meM prastuta kiyA gayA hai, parantu tInoM paramparAoM meM unakA ullekha hone se itanA to nizcita hotA hai ki devala eka aitihAsika vyakti the| yadyapi yaha prazna abhI avazeSa rahatA hai ki yaha kitane prAcIna RSi haiN| isa sandarbha meM do-tIna bAteM vicAraNIya haiN| mahAbhArata meM tathA gItA meM inheM nArada kA samakAlIna prastuta kiyA gayA hai| bauddha paramparA kI jAtaka kathA meM bhI inheM nArada ko upadeza dene vAlA kahA gayA hai| RSibhASita meM deva nArada aura vajjiyapatta ke bAda asita devala kA adhyAya AtA hai| ina sabase yaha avazya siddha hotA hai ki asita devala bhI mahAbhArata kAla ke RSi haiN| jAtaka kathA meM inheM gautama buddha ke kAla meM anya janma grahaNa karane vAlA batAyA gayA hai; jo inakI gautama buddha se prAcInatA ko siddha karatA hai| yadyapi ina saba AdhAroM para inakA nizcita samaya batA pAnA kaThina hai, para itanA avazya 46 isibhAsiyAI suttAI

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hai ki ye buddha evaM mahAvIra ke pUrvavartI tathA mahAbhArata kAla ke samavartI RSi rahe hoMge jinheM paryApta samaya taka lokapriyatA prApta hotI rahI aura sambhavataH unakI apanI koI paramparA bhI calatI rhii| anyathA jaina evaM bauddha granthoM meM inakA jo ullekha upalabdha hai, vaha hameM nahIM prApta hotaa| 4. aMgirasa bhAradvAja RSibhASita ke caturtha adhyAya meM aMgirasa bhAradvAja ke upadeza saMkalita haiN| RSibhASita ke atirikta aMgirasa kA ullekha Avazyakaniyukti, Avazyaka bhASya,77 AvazyakacUrNi8 aura RSimaNDala (isimaNDala) meM bhI milatA hai| vahA~ inheM kauzika nAmaka upAdhyAya kA tApasa ziSya kahA gayA hai| anya adhyAyoM kI apekSA RSibhASita kA yaha adhyAya paryApta vistRta hai| isameM gadya bhAga ke atirikta 24 gAthAe~ bhI haiN| isa adhyAya meM sarvaprathama manuSya ke chadmapUrNa jIvana kA citraNa hai| isameM kahA gayA hai ki manuSya-hRdaya ko jAna pAnA atyanta kaThina hai, kyoMki usake mana ke bhItara anya bAteM hotI haiM, vaha anya rUpa se karma karatA hai aura anya rUpa se bhASaNa karatA hai| sAtha hI isameM yaha bhI batAyA gayA hai ki apane acche aura bure kA jJAtA svayaM hI hai| jo vyakti apanI manovattiyoM kA nirIkSaNa karatA hai usake pApakarma niruddha ho jAte haiN| antara aura bAhya ke dvaita kI samIkSA karate hue yaha kahA gayA hai ki aneka bAra vyakti Antarika rUpa se kalyANa kA yA zubha kA kartA hotA hai jabaki vaha bAhara se pApa karane vAlA dikhAI detA hai| isake viparIta aneka bAra pApI vyakti bhI bAhara se zIlavAna jaisA AcaraNa karane vAlA dekhA jAtA hai| aneka sthitiyoM meM loga cora kI prazaMsA karate haiM aura mani kI nindA karate haiN| kevala bAhya kAryoM ko dekhakara zabdoM meM kisI vyakti ko cora yA sAdhu kahane mAtra se vaha cora yA sAdhu nahIM hotaa| vastutaH yaha to vyakti svayaM hI jAnatA hai ki vaha acchA hai yA buraa| isa prakAra isa sampUrNa adhyayana meM mukhya rUpa se antara aura bAhya kI dvividhA kA citraNa upalabdha hai| manuSya meM yaha andara aura bAhara kA dvaita aisA hai ki use samajha pAnA kaThina hai| vyakti kI sAdhutA yA durAcAritA kA AdhAra bAhara kI prazaMsA yA nindA nahIM, lekina antara kI manovRtti hI hai| bauddha paramparA meM aMgirasa bhAradvAja kA ullekha aneka bAra eka vaidika RSi ke rUpa meM huA hai| majjhimanikAya80 meM aMgirasa bhAradvAja nAma ke pratyekabuddha kA ullekha hai| jAtaka 4/99 meM brahmaloka ko prApta karane vAle jina 11 saMnyAsiyoM RSibhASita : eka adhyayana 47

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kA ullekha hai unameM eka aMgirasa bhAradvAja bhI haiN| isake atirikta sattanipAta81 meM kRSi bhAradvAja, sundarika bhAradvAja ke ullekha haiM, kintu bhAradvAja eka gotra hai| gotra kI samAnatA hone para nAma kI bhinnatA ke kAraNa ye donoM vyakti aMgirasa bhAradvAja se bhinna mAne jAne caahie| suttanipAta ke bAse? sutta meM bhI vaziSTha aura bhAradvAja ke bIca isa prazna ko lekara carcA uThatI hai ki vyakti apane zIla aura sadAcAra ke AdhAra para brAhmaNa hotA hai yA janma ke AdhAra para? jaba hama suttanipAta ke isa bAse? sutta meM huI carcA kI aura RSibhASita ke aMgirasa bhAradvAja ke upadezoM kI tulanA karate haiM, to eka sabase mahattvapUrNa bAta parilakSita hotI hai, vaha yaha ki donoM hI vyakti kI Antarika pavitratA ko hI mahattvapUrNa mAnate pratIta hote haiM, janma yA bAhya AcaraNa ko nhiiN| isa prakAra dharma aura sAdhanA ke kSetra meM antara manobhAvoM ko pramukhatA dene kI bAta donoM meM hI pramukha rUpa se pAyI jAtI hai| aMgirasa ke sambandha meM vistRta vivaraNa hameM theragAthA kI aTakathA82 meM milatA hai| sarvaprathama cUlapaMthaka theragAthA meM aMgirasa ko Aditya ke samAna tapasvI batAyA gayA hai| veNithera gAthA meM unheM mahAmuni kahA gayA hai tathA unakI tulanA candramA se kI gayI hai| bauddha paramparA meM aitihAsika dRSTi se sabase mahattvapUrNa bAta yaha milI ki usameM aMgirasa kI isa carcA ke prasaMga meM campAnagara kA ullekha AyA hai| jaina paramparA meM isimaNDala vRtti evaM AvazyakacUrNi meM inheM campAnagara ke kauzika upAdhyAya kA ziSya kahA gayA hai| sampUrNa pAlisAhitya meM lagabhaga 7 aMgirasoM kA ullekha prApta hotA hai| ina sAta aMgirasoM meM RSibhASita ke ullekhita aMgirasa kauna haiM? yaha vicAraNIya hai| suttanipAta meM jina 10 RSiyoM ke sAtha aMgirasa kA ullekha huA hai sambhavataH ve hI RSibhASita ke aMgirasa haiN| merI dRSTi meM chAndogya upaniSad ke aMgirasa aura suttanipAta ke aMgirasa tathA jaina paramparA ke RSibhASita, Avazyakaniyukti aura AvazyakacUrNi ke aMgirasa eka hI vyakti haiM; jinake kathAnaka ko tInoM paramparAoM ne apane-apane DhaMga se prastuta kiyA hai| paM. kailAzacandrajI ne jaina sAhitya ke itihAsa kI pUrva pIThikA meM chAndogya upaniSad ke devakI putra kRSNa ke upadezaka aMgirasa ko ariSTanemi mAnane kA prayAsa kiyA hai, kintu merI dRSTi meM yaha eka kliSTa kalpanA hI hai| itanA nizcita satya hai ki aMgirasa, kRSNa aura ariSTanemi ke samakAlIna tathA buddha, mahAvIra aura pArzva ke pUrvavartI zramaNa paramparA ke aupaniSadika kAla ke RSi haiN| ___ vaidika paramparA meM aMgirasa kA sarvaprathama ullekha Rgveda83 meM prApta hotA hai| usake pazcAt chAndogya upaniSad meM ghora aMgirasa ke nAma se inakA ullekha 48 isibhAsiyAI suttAI

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prApta hotA hai| vahA~ inako devakI putra kRSNa kA upadezaka batAyA gayA hai / - chAndogya ke atirikta mahAbhArata meM aMgirA nAmaka RSi kA ullekha milatA hai| inake ATha putroM meM eka putra kA nAma ghora thA / isase aisA lagatA hai ki chAndogya ke ghora aMgirasa, mahAbhArata" meM ullikhita aMgirA RSi ke putra ghora hoNge| kyoMki, putra ke nAma ke sAtha pitA ke nAma kA ullekha bhArata meM prAcInakAla se hotA rahA hai| punaH aMgirasa yaha nAma bhI aMgirA ke putra kA hI sUcaka hai| isa prakAra niSkarSa ke rUpa meM hama yahI kaha sakate haiM ki RSibhASita ke aMgirasa bhAradvAja, chAndogya upaniSad ke ghora aMgirasa aura suttanipAta ke aMgirasa bhAradvAja eka hI vyakti haiM; jo eka RSi ke rUpa meM suvikhyAta rahe haiM aura tInoM hI paramparAoM ne apane-apane DhaMga se inheM svIkAra kara liyA hai| 5. puSpazAlaputra RSibhASita ke paJcama adhyAya meM puSpazAlaputra ke upadezoM kA saGkalana hai| RSibhASita" ke atirikta puSpazAlaputra kA ullekha Avazyakaniryukti, 87 vizeSAvazyakabhASya, ,88 aura AvazyakacUrNi meM bhI milatA hai| AcArAMga kI zIlAMka kRta TIkA" meM bhI puSpazAla kA ullekha AyA hai| AvazyakacUrNi meM bhI puSpazAla ke do ullekha milate haiN| isameM eka puSpazAla ko gobara grAma kA aura dUsare ko vasantapura kA nivAsI batAyA gayA hai| vasantapura nivAsI puSpazAla kA RSibhASita ke puSpazAlaputra se koI sambandha nahIM hai| use eka saMgItajJa batAyA gayA hai, kintu gobara grAma nivAsI puSpazAlaputra vahI hai jinakA ullekha RSibhASita meM hai| isa samAnatA kA kAraNa yaha bhI hai ki AvazyakacUrNi meM gobara grAma nivAsI puSpazAlaputra ko sevA-dharma pradhAna batAyA gayA hai| RSibhASita meM bhI ve vinaya ko pradhAnatA dete hue pratIta hote haiM / ataH donoM eka ho sakate haiN| donoM ko eka mAnane meM mAtra Apatti yaha ho sakatI hai ki gobara grAma vAsI puSpazAlaputra mahAvIra ke samakAlIna batAye gaye haiM jabaki RSibhASita kI saMgrahaNI gAthA meM ullikhita puSpazAlaputra ko ariSTanemi ke tIrtha kA batAtI hai / kintu, saMgrahaNI gAthA kAlanirNaya ke sandarbha meM prAmANika nahIM lagatI, kyoMki usameM maMkhaliputra- gozAlaka ko bhI ariSTanemi ke tIrtha kA batAyA gayA hai| jabaki ve vastutaH mahAvIra aura buddha ke samakAlIna haiN| AvazyakacUrNi meM upalabdha vivaraNa aura RSibhASita meM ullikhita puSpazAla ke upadezoM ke AdhAra para kevala itanA hI kahA jA sakatA hai ki RSibhASita : eka adhyayana 49

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ve vinaya ko pradhAnatA dene vAle vicAraka haiN| buddha aura mahAvIra ke yuga meM vinayavAdiyoM kI eka paramparA thii| merI dRSTi meM puSpazAlaputra usI se sambandhita eka prabhAvazAlI AcArya rahe hoNge| RSibhASita meM unake upadezoM meM mukhya rUpa se prANAtipAta, asatya vacana, adattAdAna, maithuna, parigraha tathA krodha, mAna Adi pApa-karmoM se dara hone kA nirdeza milatA hai| ve kahate haiM ki krodha, mAna Adi se rahita vinamra AtmA zAstrAnusAra AcaraNa karatA huA AtmaparyAyoM kA jJAtA hotA hai; arthAt Atma-sAkSAtkAra karatA hai| isa prakAra inake cintana meM pApanivRtti aura vinamratA hI pramukha pratIta hotI hai| jaina paramparA ke atirikta bauddha paramparA meM bhI hameM puSpasthavira (phussathera) kA ullekha milatA hai| theragAthA kI aTThakathA1 meM tathA apadAna meM inake upadezoM kA vistAra se vivaraNa diyA gayA hai| pAli sAhitya meM upalabdha inake upadeza meM mukhya rUpa se bhaviSya meM hone vAle bhikSu-bhikSuNiyoM kI pApa-pravRttiyoM kA nirdeza kiyA gayA hai aura isa prakAra ye zAstrAnukUla sadAcAra ke pAlana para adhika bala dete hue pratIta hote haiN| yaha bAta sAmAnya rUpa se RSibhASita meM bhI upalabdha hotI hai| phira bhI sunizcita rUpa se yaha kaha pAnA ki puSpazAlapatra pAli sAhitya ke puSpasthavira hI haiM, kaThina hai| eka saMketa jo hameM bauddha sAhitya meM milatA hai vaha yaha ki ye paNDara bhikSu the| paNDara bhikSuoM kA ullekha hameM jaina aura bauddha donoM hI srotoM se prApta hotA hai| sambhava hai ki puSpazAlaputra paNDara bhikSuoM kI paramparA ke rahe hoM, aura vaha paramparA vinayavAdiyoM kI paramparA rahI ho| RSibhASita meM unake upadeza kA prArambha isa prakAra hotA hai-'aMjalipUrvaka pRthvI para mastaka rakhakara unhoMne samasta zayanAsana tathA bhojanapAna kA tyAga kara diyaa| sambhAvanA yahI lagatI hai ki ye nirgrantha paramparA se bhinna kisI anya paramparA ke RSi the, jinhoMne anta meM AmaraNa anazana karake zarIra tyAgA hogA, kintu vistRta jAnakArI ke abhAva meM adhika kucha kaha pAnA sambhava nahIM hai| vaidika paramparA meM inake sambandha meM hameM koI jAnakArI upalabdha nahIM ho skii| 6. valkalacIrI RSibhASita2 ke SaSTha adhyAya meM valkalacIrI ke upadezoM kA saMkalana hai| RSibhASita ke atirikta valkalacIrI kA ullekha hameM aupapAtika, bhagavatIsUtra,4 AvazyakacUrNi5 tathA RSimaNDala meM bhI milatA hai| valkalacIrI kI kathA jaina paramparA meM eka prasiddha kathA hai| AvazyakacUrNi aura 50 isibhAsiyAI suttAI

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RSimaNDala vRtti meM yaha kathA upalabdha hai| AvazyakacUrNi ke nirdezAnusAra yaha kathA vasudevahiMDI meM bhI upalabdha hai| 7 AvazyakacUrNi meM evaM anyatra upalabdha kathA ke anusAra ye potanapura nivAsI rAjA somacandra ke putra tathA prasannacandra ke bhAI batAye gaye haiM / prasannacandra rAjarSi kA bhAI hone ke kAraNa inheM mahAvIra kA samasAmayika mAnA jA sakatA hai| prasannacandra rAjarSi kI kathA jaina paramparA meM prasiddha hI hai| AvazyakacUrNi meM inakI kathA bhI upalabdha hotI hai| ina kathA - srotoM se itanI sUcanA avazya milatI hai ki inake pitA dizAproSaka tApasI sAdhanA karate the| dizAproSaka tApasoM kA ullekha aupapAtika Adi anya jaina granthoM meM bhI milatA hai| apane pitA ke sAnnidhya meM jaMgala meM hI palane ke kAraNa inheM strI-puruSa, azva aura mRga kA bheda bhI jJAta nahIM thaa| inheM apane pitA ke sAdhanA - upakaraNoM kA pramArz2ana karate hue jJAna prApta huA / RSibhASita meM upalabdha valkalacIrI ke upadezoM se lagatA hai ki inake mana meM striyoM ke prati vizeSa rUpa se vairAgya bhAva thaa| brahmacarya kI zikSA inake upadeza mUla sAratattva hai| ye kahate haiM ki, he puruSa ! strivRnda ke prati atyanta Asakta hokara apanA hI zatru mata bana / tumase jitanA sambhava ho (kAmavAsanA se) yuddha kreN| kyoMki, inase tU jitanA dUra rahegA utanA hI upazAnta banegA / isa samagra vivaraNa se aisA lagatA hai ki valkalacIrI brahmacarya kI sAdhanA para vizeSa rUpa se bala dene vAle RSi rahe hoNge| jaina paramparA meM unake lie prayukta bhagavan zabda bhI unakI mahattA ko spaSTa karatA hai / valkalacIrI nAma isa tathya ko bhI prakaTa karatA hai ki ve valkala ko vastra ke rUpa meM dhAraNa karate hoNge| 98 jaina paramparA ke atirikta valkalacIrI kA ullekha hameM bauddha paramparA meM bhI milatA hai| yahA~ unheM valkalI thera kahA gayA hai tathA unheM tInoM vedoM kA jJAtA aura zrAvastI nivAsI eka brAhmaNa batAyA gayA hai| pAli sAhitya meM upalabdha ullekhoM ke anusAra valkalI bauddha saMgha meM dIkSita hote haiM, phira unheM saMgha se niSkAsita kara diyA jAtA hai / gRdhrakUTa parvata para unake sAdhanA karane ke ullekha milate haiN| pAli-sAhitya meM buddha unakI zraddhA kI prazaMsA karate haiN| vaidika paramparA meM valkalacIrI kA ullekha hameM nahIM milatA hai| cAhe bauddha paramparA ne inheM apane se jor3ane kA prayatna kiyA ho, kintu merI dRSTi meM ye tApasa paramparA ke RSi rahe hoNge| RSibhASita : eka adhyayana 51

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7. kummAputta RSibhASita ke sAtaveM adhyAya meM kummAputta (kUrmAputra) RSi ke upadezoM kA saMkalana hai| jaina paramparA meM RSibhASita' ke sAtha-sAtha kummAputta kA ullekha vizeSAvazyakabhASya,100 AvazyakacUrNi101, aupapAtika kI TIkA102 tathA haribhadra kI racanA vizeSaNavatI103 meM bhI upalabdha hotA hai| isimaMDala104 (RSimaNDala) meM bhI inakA ullekha hai| kintu, ina granthoM meM inakA vistRta jIvana-vRtta nahIM milatA hai| inakA vistRta jIvana-vRtta to RSimaNDala kI vRtti tathA kummAputtacariyam meM milatA hai, kintu ye donoM racanAe~ bArahavIM zatAbdI ke pazcAt kI hI haiN| prAcIna jaina sAhitya meM inheM baune yA vAmana vyakti ke rUpa meM citrita kiyA gayA hai aura inake zarIra kI U~cAI mAtra do hAtha (lagabhaga 3 phITa) batAyI gayI hai| inhoMne gRhasthAvasthA meM hI kaivalya prApta kara liyA thaa| ina ullekhoM se itanA nizcita hotA hai ki ye prAcIna zramaNa paramparA ke koI RSi rahe haiN| __RSibhASita meM ve nirAkAMkSa yA AsaktihIna hone kA upadeza dete haiN| unake upadeza meM sabase mahattvapUrNa bAta yaha hai ki ve AkAMkSA ko hI duHkha kA kAraNa mAnate haiM aura kahate haiM ki yadi eka AlasI vyakti bhI nirAkAMkSa hokara sukhI ho jAtA hai to phira eka prabuddha -prayatnazIla sAdhaka ke lie nirAkAMkSa hokara sukhI hone meM koI Apatti hI nahIM ho sktii| vastutaH unakA yaha upadeza gItA ke anAsakta yoga ke upadeza ke hI samAna hai| jaina paramparA ke atirikta bauddha paramparA meM bhI hameM kummAputta thera kA ullekha upalabdha hotA hai| thera gAthA105 aura apadAna106 kI aTThakathA meM kummAputta kA kathAnaka vistAra se upalabdha hotA hai| inhoMne apane pUrvajanma meM vippasi buddha ko pairoM para mardana karane ke lie tela pradAna kiyA thaa| usI puNya ke phalasvarUpa ve avanti rASTra ke velutkaNTaka nagara meM kisI gRhapati ke kula meM utpanna hue| unakI mAtA kA nAma kummA hone se unheM kUrmAputra kahA jAtA hai| ye sAriputta kA upadeza sunakara pravrajita hue the aura inheM karmasthAna ke sambandha meM cintana karate hue vipazyanA ke dvArA arhat pada prApta huaa| theragAthA meM kummAputta sAyathera kA bhI ullekha milatA hai| ye vastutaH kummAputta ke sahAyaka yA nikaTastha vyakti the, ataH kummAputta se bhinna haiN| jaina aura bauddha, donoM paramparAoM meM isa sambandha meM mataikya hai ki apanI mAtA ke nAma para hI inakA nAma kummAputta prasiddha huA thaa| isake sAtha-sAtha yaha bhI satya hai ki inake upadezoM kA sAratattva niSkAmatA 52 isibhAsiyAI suttAI

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aura manobhAvoM kI zuddhi thaa| sambhavataH ye mahAvIra aura buddha ke samakAlIna athavA unase kucha pUrvavartI rahe hoNge| jahA~ taka vaidika paramparA kA prazna hai hameM usameM kummA ke sambandha meM koI ullekha upalabdha nahIM huA hai| 8. ketalIputta RSibhASita ke AThaveM adhyAya meM ketalIputra ke upadezoM kA saMkalana hai| ketalIputta ke sambandha meM hameM RSibhASita 107 ke atirikta anyatra kahIM se koI bhI sUcanA prApta nahIM hotI hai| anya kisI jaina Agama grantha meM athavA paravartI kathA granthoM meM bhI inakA ullekha nahIM prApta hotA / bauddha aura vaidika paramparAe~ bhI inake sambandha meM mauna haiN| ataH ye kauna the ? yaha kaha pAnA kaThina hai| samaNI kusumaprajJAjI ne inakA samanvaya ketalIputra se kiyA hai, kintu merI dRSTi meM yaha ucita nahIM hai| ketalIputra ke saMkSipta upadeza ke atirikta RSibhASita meM hameM unake sambandha meM anya koI jAnakArI upalabdha nahIM hotI hai| RSibhASita kA dasavA~ adhyAya tetalIputta se sambandhita hai| tetalIputta kA ullekha jJAtA, anuttaropapAtika, AvazyakacUrNi, isimaNDala tathA usakI vRtti meM milatA hai| yaha bhI sambhava hai ki uccAraNa bheda ke kAraNa eka hI vyakti ke donoM nAma pracalita rahe hoM aura isI AdhAra para inheM do svatantra vyakti mAna liyA gayA ho / yadyapi nizcita pramANoM ke abhAva ke kAraNa isa sambandha meM adhika kucha kaha pAnA kaThina hai| RSibhASita meM ketalIputra kA upadeza yaha hai ki vyakti AraM (saMsAra) meM do guNoM se aura pAraM (nirvANa) meM eka guNa se yukta hotA hai, ataH vyakti ko rezama ke kIr3e kI bhA~ti apane bandhana ko tor3akara mukti prApta kara lenA cAhie / prastuta adhyAya meM saMsAra ke lie 'AraM' aura mukti ke lie 'pAraM' zabda kA jo prayoga huA hai vaha hameM AcArAMga aura sUtrakRtAMga meM bhI upalabdha hotA hai| isase isa upadeza kI prAcInatA siddha hotI hai| AraM (saMsAra) meM do guNa aura pAraM (mukti) meM eka guNa rahatA hai| isakI vyAkhyA aneka dRSTi se kI jA sakatI hai| yathA-saMsAra meM jJAna aura karma ( cAritra) do guNa hote haiM jabaki mukti meM jJAna nAmaka eka hI guNa hotA hai athavA saMsAra meM rAga aura dveSa do guNa hote haiM jabaki mukti meM vItarAgatA kA eka hI guNa hotA hai| unake isa upadeza se aisA lagatA hai ki ye usa yuga meM koI rahasyavAdI sAdhaka rahe hoNge| vizeSa jAnakArI ke abhAva meM inakI aitihAsikatA ke sambandha meM kucha bhI kahanA kaThina hai| RSibhASita : eka adhyayana 53

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9. mahAkAzyapa RSibhASita108 ke navama adhyAya meM mahAkAzyapa ke upadezoM kA saMkalana hai| bhArata meM kAzyapa eka prasiddha gotra rahA hai| mahAvIra aura RSabha ko bhI kAzyapagotrIya batAyA gayA hai| mAtra yahI nahIM, sUtrakRtAMga109 meM to mahAvIra ko 'vIreNa kAsaveNa mahesinA' ke rUpa meM sambodhita kiyA gayA hai| isI prakAra bhagavatI satra110 meM pArzva kI paramparA ke eka kAzyapa nAmaka sthavira kA bhI ullekha hai| ataH yaha mahAkAzyapa kauna hai? yaha nirNaya karanA kaThina hai| uttarAdhyayana carNi111 meM kapila brAhmaNa ke pitA ko bhI kAzyapa kahA gayA hai| isI prakAra antakRtdazA112 meM kAzyapa gAthApati kA bhI ullekha milatA hai| kintu, merI dRSTi meM inameM se kisI ke bhI sambandha RSibhASita ke mahAkAzyapa se nahIM hai| kAzyapa ke sAtha lagA 'mahA' vizeSaNa isa bAta ko sUcita karatA hai ki ye koI viziSTa vyakti rahe hoNge| bauddha paramparA113 meM hameM eka viziSTa bhikSu ke rUpa meM mahAkAzyapa kA ullekha milatA hai| inheM buddha kA agragaNya ziSya kahA gayA hai| ataH yaha sambhava hai ki RSibhASita ke mahAkAzyapa bauddha paramparA ke mahAkAzyapa hoN| hamArI isa sambhAvanA ko isa AdhAra para bhI pRSTa kiyA jA sakatA hai ki bauddha paramparA ke anya do bhikSu vajjIpatta aura sAriputta kA ullekha bhI RSibhASita meM upalabdha hai| ataH yaha mAnA jA sakatA hai ki RSibhASita ke mahAkAzyapa bauddha paramparA ke mahAkAzyapa hI haiN| RSibhASita meM mahAkAzyapa ke saMkalita upadezoM se isa bAta kI puSTi hotI hai ki ve bauddha paramparA se sambandhita RSi haiM, kyoMki unake upadezoM meM eka ora saMtativAda kI carcA hai, to dUsarI ora nirvANa kI upamA dIpaka ke zAnta hone se dI gayI hai| ye donoM tathya bauddha paramparA meM suspaSTa rUpa se pracalita rahe haiN| mahAbhArata114 meM kazyapa nAma ke eka prasiddha mantravettA brAhmaNa kA ullekha milatA hai jo parIkSita ke prANa bacAne ke lie A rahe the, kintu inakA sambandha RSibhASita ke mahAkAzyapa se nahIM jor3A jA sktaa| kyoMki, RSibhASita ke mahAkAzyapa buddha aura mahAvIra ke samakAlIna the, jabaki ye mahAbhArata kAlIna haiN| isI prakAra zatapathabrAhmaNa115, taittirIya AraNyaka116 Adi meM bhI kAzyapa kA ullekha hai| kintu, vahAM yaha paitRka nAma ke rUpa meM hI prayukta huA hai ataH inakA sambandha RSibhASita ke kAzyapa se nahIM jor3A jA sktaa| ataH merI dRSTi meM RSibhASita ke mahAkAzyapa bauddha paramparA ke hI mahAkAzyapa haiN| 54 isibhAsiyAI suttAI

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10. tetalIputra RSibhASita ke 10veM adhyAya meM tetalIputra ke upadezoM kA saMkalana hai|117 prAcIna jaina sAhitya meM RSibhASita ke atirikta jJAtAdharmakathA,118 vipAkasUtra,119 vizeSAvazyaka-bhASya120 aura sUtrakRtAMgacUrNi121 meM tetalIputra kA ullekha milatA hai| jJAtAdharmakathA ke 14veM adhyayana meM tetalIputra kA vistRta vivaraNa upalabdha hai| jJAtA ke anusAra ye tetalIpara nAmaka nagara ke kanakaratha nAmaka rAjA ke amAtya the| inhoMne svarNakAra putrI poTTilA se vivAha kiyA thaa| rAjA kanakaratha isa bhaya se ki merI hI santAna mujhe padacyuta na kara de, apane putroM ko vikalAMga kara detA thaa| rAnI ne yaha samasyA tetalIputra ko btaayii| saMyoga se usakI patnI poTilA aura rAnI padmAvatI sAtha-sAtha garbhavatI huIM aura sAtha hI prasava kiyaa| tetalIputra kI patnI ne mRtakanyA aura rAnI ne putra kA prasava kiyaa| tetalIputra apanI mRtakanyA rAnI ko dekara putra ko ghara le AtA hai tathA patrotsava karatA hai| kucha kAraNoM se vaha poDilA se anyamanaska ho jAtA hai| nagara meM AryA suvratA apane sAdhvI samudAya ke sAtha AtI hai| kucha sAdhviyA~ zikSArtha tetalIpatra ke ghara meM praveza karatI haiN| poTilA sAdhviyoM se pati ko vaza meM karane kA upAya pUchatI hai| AryikAe~ kahatI haiM ki 'aise upAya batAnA hamAre lie niSiddha hai, hama dharmopadeza de sakatI haiN| poTTilA dharmopadeza sunakara dIkSita ho jAtI hai| udhara kanakaratha kI mRtyu ke pazcAt usake dvArA poSita rAjaputra rAjA banatA hai, vaha tetalIputra ko usake upakAra ke kAraNa paryApta sammAna detA hai| kathA ke anusAra poTTilA marakara svarga meM deva banatI hai aura apane pUrva pati ko pratibodha denA cAhatI hai| rAjA ko usake viruddha kara detI hai| rAjA se yathocita sammAna na milane para tetalIputra duHkhI ho AtmahatyA kA prayatna karatA hai| AtmahatyA ke aneka upAya karane para bhI vaha asaphala rahatA hai, ataH usakA jIvana avizvAsa aura azraddhA se bhara jAtA hai| avasara jAnakara poTTilA, jo devatA bana gaI thI, use pratibodha detI hai| usake upadeza se pratibodhita ho tetalIputra dIkSita ho sAdhanA karate hue mukti prApta karate haiN| yahI kathA saMkSepa meM RSibhASita meM bhI hai| jJAtA aura RSibhASita ke isa adhyayana kI tulanA ke lie yahA~ donoM se kucha pATha diye jA rahe haiN| RSibhASita (10) saddheyaM khalu samaNA vadantI, saddheyaM khalu mAhaNA, ahamego jJAtAdharmakathA (2/14) tae NaM se tetalIputte evaM vayAsi saddheya khalu bho samaNA vayaMti, saddheyaM RSibhASita : eka adhyayana 55

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khalu bho mAhaNA vayati, ahamego asaddheyaM vyaami|....sputtehiN aputte ko medaM saddahissaI? samittehiM amitte ko medaM saddahissai? evaM attheNaM dAreNaM, dAsehiM prijnnennN| asaddheyaM vdissaami| tetalIputteNa arahatA isiNA buiyN| saparijaNaM pi NAma mamaM aparijaNo tti ko me taM saddahissati? saputtaM pi NAma mamaM / aputte tti ko me saddahissati? evaM samittaM pi NAma mamaM, savittaM pi NAma mama, sa pariggahaM pi NAma mamaM, dANa-mANa-sakkArovayAra-saMgahite tetalipte sa sayaNaparijaNe virAgaM gate ko me taM sddhissti| tetalIputteNa amacceNa.... tAlapuDake vise khAtite tti se viyase paDihate tti ko me taM saddahissati?.....mahatimahAlayaM rukkhaM duruhitta pAse chiNNe tahAvi Na mae ko me taM saddahissati? mahatimahAlayaM pAsANaM gIvAe bandhittA atthAhAe pukkhariNIe appA pakkhite tathya avi ya NaM thAhe laddhe, ko me taM sadahissati? tetaliputteNa mahatimahAliyaM kaTTharAsI palIvettA appA pakkhitte se viya se agaNikAe vijjhAe ko me taM saddahissati? tetaliputteNa amacceNaM..... tAlapuDage vise AsaMgasi pakkhitte, se vi ya No saMkamai ko medaM saddahissai?.....pAsagaM badhettA jAva rajjU chinnA ko medaM saddahissai? mahAsilayaM baMdhittA atthAha jAva udagaMsi appAmukke, tattha vi ya NaM thAhe jAe, ko medaM saddahissai? sukaMsi taNakUDe aggI vijjhAe ko medaM saddahissai? ___tae NaM sA puTTilA taeNaM se poTTile deve.... musiyAradhUtA... antalikkha adUrasAmaMte ThiccA evaM vayAsI paDivaNNA evaM vayAsI Auso haM bhoteyaliputtA... pura o pavAe, tetaliputtA.... purao vitthiNNe piTuo hatthibhayaM duhao acakkhuphAse girisihara kaMdarappavAte, piTuo majjhe sarANi varisati, gAme palitte kampemANe vva mehaNitalaM sAkaDDhante rajja jhiyAi....Auso teyaliputtA vva pAyave NipphoDemANe vva kao vayAmo? 56 isibhAsiyAiM suttAI

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ambaratalaM savvatamorAsiMvva piNDite, paccakkhamiva sayaM katatte bhIma khaM karente ghrnni| ppavesiNo saraNitanti, pahayavahajAlA sahassasaMkalaM samantato palittaM / dhagadhageti... Auso tetaliputtA katto vayAmo? ta teNaM se tetaliputte..... poTTilaM mUsiyAradhUyaM evaM vayAsi pottttile| ehi tA AyANAhiH bhIyassa khalu bho pavvajjA, abhiutassa savahaNakiccaM mAtissa rahassakiccaM, ukkaMThiyassa desagamaNakiccaM, chuhiyassa bhoyaNaMkiccaM pipAsiyassa pANakiccaM paraM abhiuMjiukAmassa satthakiccaM, khantassa dantassa guttassa jitindiyassa etto te ekkamavi Na ta eNaM se teyaliputte poTTilaM devaM evaM vayAsi-bhIyassa khalu pavvajjA saraNaM ukkaMThiyassa desagamaNaM, chuhissaM annaM, tisiyassa pANaM, Aurassa bhesajjaM mAiyassa rahassaM, abhijudassa paccayakaraNaM....paraM abhio jitukAmassasahAyakiccaM khaMtassa daMtassa jiiMdiyassa eto egamavi Na bhvi| bhvi| ina donoM pAThoM kA tulanAtmaka adhyayana karane para hama pAte haiM ki (1) jJAtAdharma-kathA meM RSibhASita kI apekSA tetaliputra kA vivaraNa adhika vikasita hai aura usameM alaukika tattva adhika jur3a gaye haiN| (2) dUsare, jJAtA kI apekSA RSibhASita ke pAThoM kI bhASA 'ta' pradhAna aura prAcIna mAgadhI ke nikaTa hai aura isalie prAcIna bhI hai, jabaki jJAtA kI bhASA 'ya' zruti pradhAna, mahArASTrI prAkRta ke prabhAva se yukta aura apekSAkRta paravartI hai| jahA~ taka prastuta adhyAya kI mUlabhUta zikSA yA upadeza kA prazna hai vaha aspaSTa hI hai| vastutaH prastuta adhyAya meM upadeza bhAga ati alpa hI hai| vastutaH tetaliputra isameM apane jIvana ke anubhava prastuta karate haiM, ve kahate haiM--maiM parijanoM, mitroM-putroM Adi se yukta hokara bhI asahAya anubhava karatA hU~, dhana-sampatti se yukta hokara bhI dIna hU~, nirAza hokara Atma-hatyA ke prayatna kiye kintu usameM bhI asaphala hI rhaa| ataH mere jIvana meM avizvAsa bhara gayA hai| jahA~ dasare zramaNa-brAhmaNa zraddhA kI bAta kahate haiM, maiM akelA azraddhA (avizvAsa) kA pratipAdana karatA huuN| yaha avizvAsa yA anAsthA hI unake vairAgya kA kAraNa hai| RSibhASita : eka adhyayana 57

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jJAtA evaM RSibhASita ke atirikta sthAnAMga meM bhI tetaliputra kA ullekha hai122| usameM anuttaropapAtika kI AThaveM adhyayana (dazA) kA nAma 'tetalI' kahA gayA hai, kintu vartamAna anuttaropapAtika dazA meM yaha adhyayana (dazA) anupalabdha hai| cU~ki jJAtA meM tetaliputra kA vRtta A gayA thA ataH use yahA~ se haTA diyA gayA hogaa| sAkSya ke abhAva meM Aja yaha kaha pAnA kaThina hai ki isa dazA meM pUrI viSaya vastu kyA thI? jaina sAhitya ke atirikta bauddha evaM vaidika sAhitya meM inake sambandha meM koI bhI ullekha upalabdha nahIM hai| isase aisA lagatA hai ki ye mUlataH nirgrantha dhArA se sambandhita rahe hoNge| 11. maMkhaliputta RSibhASita123 gyArahavA~ adhyAya maMkhaliptta se sambandhita hai| yaha prazna svAbhAvika rUpa se upasthita hotA hai ki ye maMkhaliputta kauna the| jaina aura bauddha paramparAoM meM maMkhaligosAla yA makkhaligosAla kA ullekha upalabdha hotA hai| bhagavatIsUtra kA 15vAM zataka124 maMkhaligosAla ke jIvana-vRtta aura unakI dArzanika mAnyatAoM kA vivaraNa prastuta karatA hai| jaina paramparA meM bhagavatIsUtra ke atirikta maMkhali gosAla kA vivaraNa upAsakadazA,125 Avazyakaniyukti,126 vizeSAvazyakabhASya,127 AvazyakacUrNi,128 Adi aneka granthoM meM upalabdha hai| upalabdha vRttoM ke anusAra inheM maMkhali nAmaka maMkha kA putra hone ke kAraNa maMkhali putra aura gozAlA meM janma lene ke kAraNa gosAla kahA jAtA thaa| jaina paramparA ke anusAra ye mahAvIra se dIkSita hone ke pazcAt unake dUsare caturmAsa meM unase mile aura lagabhaga chaH varSa taka unhIM ke sAtha rhe| bAda meM niyativAda ke prazna ko lekara donoM meM matabheda ho gyaa| bhagavatIsUtra kI sUcanA ke anusAra mahAvIra kI dIkSA ke 24 varSa pazcAt maMkhaliputra gosAla ne apane Apa ko jina yA tIrthaMkara ghoSita kara diyaa| isa sambandha meM vistRta carcA bhagavatIsUtra meM upalabdha hotI hai| kintu, hamArI dRSTi meM vaha ekapakSIya tathA atiraMjita vivaraNa hai| ina kathA-srotoM se hama kevala isa niSkarSa para pahu~ca sakate haiM ki maMkhaliputta gosAla ne mahAvIra se svatantra apanI eka paramparA sthApita kara lI thI aura unakA samAja para eka vyApaka prabhAva thaa| unakA yaha sampradAya Age calakara AjIvaka ke nAma se prasiddha huaa| bauddha tripiTaka sAhitya129 meM bhI makkhali gosAla ko buddha ke samakAlIna chaH tIrthaMkaroM meM eka mAnA gayA hai| isake atirikta theragAthA130 meM bhI gosAla 58 isibhAsiyAI suttAI

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thera kA ullekha hai / yadyapi isakI aTThakathA meM jo vivaraNa hai usameM unheM magadha rASTra meM utpanna kahA gayA hai| yadyapi anya vivaraNa meM jaina evaM bauddha ullekhoM se koI samAnatA nahIM hai| bauddha aura jaina donoM hI paramparAoM ke upalabdha vivaraNa itanA to spaSTa kara de rahe haiM ki maMkhaliputta gosAla apane yuga ke eka prabhAvazAlI AcArya tathA niyativAda ke saMsthApaka the / pAli tripiTaka aura jaina Agama sAhitya meM unake dArzanika mantavyoM kI vistAra se carcA upalabdha hotI hai| donoM hI unheM niyativAdI mAnate haiN| niyativAda vaha vicAradhArA hai jo vyakti ke puruSArtha kI apekSA vizva kI eka niyata vyavasthA para bala detI hai| yahA~ hama isa sambandha meM adhika vistAra se carcA karanA nahIM caaheNge| kintu, itanA avazya hI kahanA cAheMge ki jaina aura bauddha donoM hI paramparAoM meM RSibhASita ke atirikta maMkhali gosAla ke sambandha meM aura unakI dArzanika mAnyatAoM sambandha meM jo vivaraNa upalabdha haiM ve eka-pakSIya AlocanAtmaka haiM aura maMkhali gosAla ke vyaktitva aura dArzanika mAnyatAoM ko vikRta rUpa meM prastuta karate haiN| sambhavataH RSibhASita hI ekamAtra aisA grantha hai jo maMkhaliputta ko eka sammAnita arhata RSi ke rUpa meM aura unake upadezoM ko prAmANika rUpa meM prastuta karatA hai / yaha satya hai ki RSibhASita meM maMkhali gosAla kA jo upadeza prastuta hai usameM bhI niyativAdI tathya dekheM jA sakate haiM / kintu, maMkhaliputta ke isa niyativAda kA uddezya vyakti ke kartRtva ke ahaMkAra ko samApta kara use eka anAsakta jIvana dRSTi pradAna karanA hai| ve spaSTa rUpa se kahate haiM ki jo padArthoM kI pariNati ko dekhakara kampita hotA hai, prabhAvita hotA hai, kSobhita hotA hai, Ahata hotA hai-- vaha sAdhaka tadanurUpa manobhAvoM se prabhAvita hone ke kAraNa AtmarakSaka nahIM bana sktaa| maMkhaliputta ke upadeza kA tAtparya yahI hai ki vizva kI ghaTanAe~ apane krama se ghaTita hotI rahatI haiN| vyakti ke nahIM cAhane para bhI jIvana meM pratikUla paristhitiyA~ AtI haiN| jo vyakti jIvana kI anukUla aura pratikUla paristhitiyoM meM inheM pudgala kI pariNati samajhakara aprabhAvita, akSobhita anAhata rahatA hai vahI sAdhaka caturgati rUpa isa saMsAra se apanI aura dUsaroM kI rakSA kara sakatA hai| unake isa upadeza se yaha spaSTa ho jAtA hai ki unake niyativAda kA mukhya upadeza anAsakta jIvana ke nirmANa ke lie hai| yahI bAta hameM bhagavadgItA ke upadeza meM milatI hai| vahA~ bhI niyativAda kA upadeza vyakti kI phalAsakti ko samApta karane ke lie diyA gayA hai| mahAbhArata 131 meM hameM maMki gItA ke nAma se maMkiRSi ke upadeza prApta hote haiN| merI mAnyatA hai ki mahAbhArata ke yaha maMki RSi nizcita hI RSibhASita ke RSibhASita : eka adhyayana 59

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maMkhaliputta haiN| kyoMki, maMki gItA spaSTa rUpa se niyativAda kA pratipAdana karatI hai| vaha kahatI hai ki jo kucha hotA hai vaha vyakti ke prayatna se nahIM apitu daiva kI lIlA se hai| bhAgya hI saba kucha hai| jo haThapUrvaka puruSArtha karatA hai tathA usameM saphala nahIM hotA to khoja karane para jJAta hotA hai ki usameM daiva kA hI sahayoga hai| isa AdhAra para yaha mAnA jA sakatA hai ki RSibhASita ke maMkhaliputta, bhagavatIsUtra Adi jaina AgamoM meM ullikhita maMkhali gosAla, pAli tripiTaka sAhitya meM ullikhita maMkkhali gosAla tathA mahAbhArata kA maMki RSi eka hI vyakti hai| vastutaH jaina aura bauddha paramparAoM meM jaba sAmpradAyika abhiniveza dRr3ha huA taba hI unake upadezoM ko tathA unake jIvana vRtta ko vikRta rUpa se prastuta karane kA prayatna kiyA gayA / yaha bhI sAhityika aura abhilekhIya pramANoM se siddha hotA hai ki maMkhaliputta apane yuga ke eka prabhAvazAlI zramaNa paramparA ke vyakti the aura unakA AjIvaka sampradAya unake pazcAt bhI lagabhaga 1000 varSa taka astitva meM rhaa| RSibhASita ke maMkhaliputta AjIvaka paramparA ke prabuddha AcArya maMkhali gosAla hI haiN| yadyapi bhagavatIsUtra ke 15veM zataka meM isa paramparA ke anya AcAryoM ke bhI ullekha milate haiM / 12. jaNNavakka (yAjJavalkya) RSibhASita kA bArahavA~ adhyAya jaNNavakka (yAjJavalkya) se sambandhita hai| isameM yAjJavalkya ko arhat RSi kahA gayA hai / yAjJavalkya ke jIvanavRtta evaM upadezoM ke sambandha meM RSibhASita 132 ke atirikta jaina Agama sAhitya evaM kathA sAhitya se anya koI sUcanA prApta nahIM hotI hai| RSibhASita kI saMgrahaNI gAthA meM unheM ariSTanemi ke yuga kA pratyekabuddha kahA gayA hai| inake sambandha meM, vistRta jAnakArI ke lie hameM jainetara srotoM para hI nirbhara rahanA par3atA hai| jainetara srotoM meM bhI bauddha srotoM se hameM koI jAnakArI prApta nahIM hotI hai, mAtra vaidika srotoM se hI hameM inake bAre meM jAnakArI prApta hotI hai| vaidika srotoM meM yAjJavalkya kA ullekha zatapathabrAhmaNa' 133 zAMkhAyana AraNyaka 134 bRhadAraNyaka upaniSad 135 aura mahAbhArata 136 meM prApta hotA hai| yAjJavalkya ke nAma se yAjJavalkya smRti bhI prasiddha hai / zatapathabrAhmaNa aura zAMkhAyana AraNyaka meM yAjJavalkya ke jo ullekha upalabdha haiM, ve samAna hI haiN| yadi hama mahAbhArata aura yAjJavalkya smRti ko chor3a deM, to vaidika sAhitya meM bRhadAraNyaka upaniSad hI ekamAtra aisA grantha hai, jisameM yAjJavalkya kA 60 isibhAsiyAI suttAI "

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vistRta vivaraNa prApta hotA hai| bRhadAraNyaka upaniSad ke kathAnaka ke AdhAra para olDenabarga, vebara Adi ne janaka se sambandhita hone ke kAraNa inako videha nivAsI batAyA hai| yadyapi vaidika koza meM zrI sUryakAnta ne kuru-pAMcAla ke uddAlaka se inakA sambandha hone ke kAraNa inake videha nivAsI hone para sandeha prakaTa kiyA hai| vaise merI dRSTi meM uddAlaka se sambandha hone para bhI inake videha nivAsI hone para sandeha karanA ucita nahIM, kyoMki RSi paribhramaNazIla hote the| uddAlaka kA ullekha hameM RSibhASita meM bhI milatA hai| merI dRSTi meM bRhadAraNyaka upaniSad meM prApta ullekha ke AdhAra para itanA avazya kahA jA sakatA hai ki cAhe ve apane prArambhika jIvana meM yajJa-paramparA ke samarthaka rahe hoM, kintu janaka ke AtmavAda se prabhAvita hokara anta meM ve nivRttimArgI zramaNa dhArA kI ora mudd'e| bRhadAraNyaka upaniSad meM ve kahate haiM ki AtmA ko jAnakara brAhmaNa putraiSaNA, vittaiSaNA aura lokaiSaNA kA tyAga karake bhikSAcaryA karate hue vicaraNa karate haiM, kyoMki jahA~ patraiSaNA hai vahI vittaiSaNA hai aura jahA~ vittaiSaNA hai vahI lokaiSaNA137 hai| bRhadAraNyaka upaniSad ke isa upadeza kI tulanA yAjJavalkya ke RSibhASita ke upadezoM se karate haiM to donoM meM vilakSaNa rUpa se samAnatA parilakSita hotI hai| RSibhASita meM ve kahate haiM ki jaba taka lokaiSaNA hai taba taka vittaiSaNA hai aura jaba taka vittaiSaNA hai taba taka lokaiSaNA hai, isalie sAdhaka ko lokaiSaNA aura vittaiSaNA kA parityAga karake gopatha se jAnA cAhiye, mahApatha se nhiiN| sambhavataH yahA~ gopatha kA tAtparya yahI hai ki jisa prakAra gAya thor3I-thor3I ghAsa carate hue jIvana jItI hai, usI prakAra se vyakti ko bhikSAcaryA dvArA kisI ko kaSTa na dete hue jIvana jInA caahie| yahA~ mahApatha kA tAtparya loka-paramparA yA pravRtti-mUlaka-paramparA se bhI ho sakatA hai| isase yaha niSkarSa nikalatA hai ki yAjJavalkya anta meM nivRtti mArga ke upadezaka ho jAte haiN| vaidika paramparA meM bRhadAraNyakopaniSad ke atirikta mahAbhArata meM bhI unake ullekha upalabdha hote haiN|138 zAMtiparva meM inheM janaka ko upadeza dete hue varNita kiyA gayA hai| isase aisA lagatA hai ki ye janaka ke samakAlIna RSi rahe hoNge| jaina paramparA meM inheM jo ariSTanemi ke yuga kA RSi batAyA gayA hai, vaha samIcIna pratIta nahIM hotA hai| sambhavataH ye isase bhI pUrvakAla ke RSi haiN| bRhadAraNyakopaniSad aura RSibhASita meM upalabdha yAjJavalkya ke upadezoM kI tulanA ke AdhAra para hama itanA avazya kaha sakate haiM ki RSibhASita ke jaNNavakka (yAjJavalkya) anya koI nahIM, apit upaniSadoM ke yAjJavalkya hI haiN| RSibhASita : eka adhyayana 61

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13. metejja bhayAlI RSibhASita 39 kA terahavA~ adhyAya metejja bhayAli se sambandhita hai| RSibhASita ke atirikta jaina sAhitya meM bhayAli kA ullekha samavAyAMga 140 meM upalabdha hotA hai| samavAyAMga meM inheM AgAmI utsarpiNI kAla meM hone vAlA saMvara nAmaka unnIsavA~ tIrthaMkara batAyA gayA hai| bhayAli ke do anya prAkRta rUpa bhamAli aura bhaggai bhI milate haiN| sthAnAMgasUtra 141 meM antakRtdazA kA sAtavA~ adhyAya bhagAli se sambandhita mAnA gayA hai| yadyapi vartamAna meM yaha adhyayana upalabdha nahIM hai, kintu merI dRSTi meM antakRtdazA ke prAcIna saMskaraNa meM avazya hI yaha adhyAya rahA hogA aura usameM bhagAli ke jIvanavRtta athavA upadezoM kA saMkalana kiyA gayA hogA / aupapAtika meM bhaggai nAmaka eka kSatriya parivrAjaka aura usake anuyAyiyoM kA ullekha huA hai| sambhava hai ki bhayAli yA bhagAli anuyAyI hI bhagga ke nAma se jAne jAte hoM / * RSibhASita meM bhayAli ke upadezoM kA pratipAdya viSaya to Atma-vimukti hai| ve kahate haiM ki phala kI icchA vAlA hI per3a kA siMcana karatA hai| jise phala kI icchA nahIM hai vaha siMcana bhI nahIM karatA / mUla kA siMcana karane se hI phala kI utpatti hotI hai| mUla ko naSTa kara dene se phala bhI naSTa ho jAtA hai| isa prakAra ve yaha batAnA cAhate haiM ki saMsAra se mukti prApta karane ke lie saMsAra ke mUlabhUta kAraNoM kA hI vinAza karanA hogaa| isake atirikta dArzanika dRSTi se bhayAli yaha pratipAdana bhI karate haiM ki sat kA koI kAraNa nahIM hotA aura asat kA bhI koI kAraNa nahIM hotaa| asat kA bhava-saMkramaNa bhI nahIM hotA / isa prakAra unake darzana meM upaniSad, gItA aura sA~khya kA vaha tattva samAhita hai jisake anusAra yaha mAnA jAtA hai ki sat kA vinAza nahIM hotA aura asat kI utpatti nahIM hotI / isI bAta ko prakArAntara se isa adhyAya meM kahA gayA hai| jahA~ taka bhayAli ke nAma ke sAtha lage metejja zabda kA prazna hai, mahAvIra ke dasaveM gaNadhara kA nAma bhI metejja thA, kintu merI dRSTi meM ye metejja bhayAli unase bhinna vyakti haiN| inake atirikta eka anya metejja nAmaka zramaNa kA ullekha milatA hai jo rAjagRha ke nivAsI the aura jinhoMne apane jIvana ko balivedI para car3hAkara bhI ahiMsA vrata kI rakSA kI thI / inakA ullekha Avazyakaniryukti, 142 vizeSAvazyakabhASya,143 AvazyakacUrNi, 144 sthAnAMga, 145 aura sthAnAMga kI abhayadevIya TIkA 146 meM milatA hai / sambhava hai ye aura RSibhASita ke ullekhita 62 isibhAsiyAI suttAI

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metejja bhayAli eka hI vyakti hoM, kintu nizcita pramANa ke abhAva meM adhika kucha kaha pAnA sambhava nahIM hai| bauddha paramparA meM mettaji thera147 kA ullekha upalabdha hotA hai, inheM magadha ke brAhmaNa parivAra se sambandhita mAnA gayA hai| ye yuvA hone para araNyavAsI bhikSu bana gye| tatpazcAt ye buddha se mile, unase carcA kI evaM saMgha meM praveza liyA aura anta meM arhat avasthA ko prApta kiyaa| isake atirikta bauddha paramparA meM bAvarI ke ziSya mettaga thera kA bhI ullekha milatA hai| yadyapi mettaji aura mettaga thera kA sambandha mettejja bhayAli se ho sakatA hai, yaha kahanA kaThina hai| inake atirikta eka anya mettiya thera kA ullekha bhI upalabdha hotA hai| ina mettiya thera ko chabbaggIyA bhikSaoM ke eka varga kA netA bhI kahA gayA hai| inake atirikta bauddha paramparA meM metteyya kA bhI ullekha upalabdha hotA hai| ye metteyya AgAmI pA~caveM kalpa meM hone vAle ajita buddha mAne gaye haiN| mahAvaMza ke anAgata vaMza meM inakA ullekha upalabdha hotA hai| inake atirikta suttanipAta148 meM tissa ke mitra eka arhat metteyya thera kA bhI ullekha upalabdha hotA hai| yadyapi ina saba vivaraNoM ke AdhAra para yaha kaha pAnA to kaThina hai ki mettejja bhayAli aura bauddha paramparA ke metteyya kA kyA sambandha hai? bauddha paramparA meM eka bhaddAli thera kA bhI ullekha hai| yadyapi bhaddAli aura bhagAli meM bhASika sAmyatA hone para bhI donoM meM kisI prakAra kI samAnatA batA pAnA kaThina hI hai| 14. bAhuka RSibhASita ke caudahaveM adhyAya meM arhat RSi bAhuka ke upadezoM kA saMkalana milatA hai| bAhuka kA ullekha RSibhASita ke atirikta sUtrakRtAGga150, sUtrakRtAGgacUrNI151 aura sUtrakRtAGga para zIlAMkAcArya152 dvArA likhita TIkA meM bhI hai| yadyapi ina sabhI sandarbho meM hameM unake jIvanavRtta ke bAre meM kucha bhI jJAta nahIM hotA hai| sUtrakRtAGga nami, nArAyaNa, asita devala, dvaipAyana, pArAzara Adi RSiyoM ke ullekha ke prasaMga meM hI bAhuka kA bhI ullekha karatA hai aura yaha batAtA hai ki arhat pravacana meM mAnya ina bAhuka RSi ne sacitta jala kA sevana karate hue bhI mukti ko prApta kiyaa| sUtrakRtAMgacUrNI meM spaSTa rUpa se kahA gayA hai ki inakA ullekha RSibhASita meM hai tathA ina pratyekabuddhoM ne vana meM nivAsa karate hue tathA vanaspati, bIja aura zItala jala kA sevana karate hue mukti prApta kii| isase itanA to spaSTa ho jAtA hai ki RSibhASita aura sUtrakRtAMga meM RSibhASita : eka adhyayana 63

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ullikhita bAhuka eka hI vyakti hai| yadyapi inake jIvana/vivaraNa ke sambandha meM ina granthoM meM kucha bhI prApta nahIM hotA hai| RSimaNDalavRtti meM bhI inake sambandha meM koI vivaraNa upalabdha nahIM hai, ataH inake jIvanavRtta ke sambandha meM adhika kucha nahIM kahA jA sktaa| sthAnAMgasUtra ke anusAra praznavyAkaraNadazA kA dasavA~ adhyAya bAhuka se sambandhita thaa| yadyapi vartamAna praznavyAkaraNadazA meM sthAnAMga meM ullikhita koI bhI adhyAya upalabdha nahIM hai, kintu maiMne apane eka svatantra lekha meM ise spaSTa kiyA hai ki praznavyAkaraNa ke prAcInatama saMskaraNa meM yaha adhyAya rahA hogA aura isameM bAhuka ke upadezoM kA saMkalana bhI rahA hogaa| RSibhASita meM prastuta bAhaka ke upadezoM kA sAratattva yahI hai ki yukta bAta bhI yadi ayukta vicAra ke sAtha kI jAtI hai to vaha pramANa svarUpa nahIM hai| vastutaH isa kathana kA Azaya yahI hai ki yadi dRSTi yA cintana azuddha hai to bAhya kriyA cAhe vaha zuddha yA naitika pratIta hotI ho, anaitika hI mAnI jaayegii| isa adhyAya meM mukhya rUpa se anAsakti para bala dete hue batAyA gayA hai ki niSkAma bhAva se jo bhI sAdhanA kI jAtI hai, vahI mukti kI dizA meM le jAtI hai| sakAma bhAva se kiyA gayA tapazcaraNa Adi bhI naraka kA kAraNa hai| isa prakAra bAhuka anAsakta darzana ke pratipAdaka pratIta hote haiN| ___ bauddha paramparA153 meM bAhuka kA nAma to upalabdha nahIM hotA, kintu bAhIka yA bAhI kA ullekha milatA hai| yadyapi Aja yaha kahanA kaThina hai ki yaha bAhIka aura RSibhASita ke bAhuka eka hI haiM, kyoMki bauddha paramparA meM inheM buddha ke anuyAyI ke rUpa meM hI vivecita kiyA gayA hai, ataH isa sambandha meM nizcayAtmaka rUpa se kucha kaha pAnA kaThina hai| jahA~ taka vaidika paramparA154 kA prazna hai usameM bAhavrakta nAmaka RSi kA ullekha hai| inhoMne Rgveda ke kucha sUkta banAye the, aisA mAnA jAtA hai, phira bhI inakI RSibhASita ke bAhuka se samAnatA khoja pAnA kaThina hai| mahAbhArata155 meM bhI bAhuka kA ullekha hai| vahA~ unheM vRSNi-vaMzI vIra ke rUpa meM prakaTa kiyA gayA hai| mahAbhArata meM hI mahArAjA sagara ke pitA ko bhI bAhuka kahA gayA hai| isI prakAra rAjA nala kA bhI eka nAma bAhaka thA, kintu ye sAre sAkSya hameM isa niSkarSa para pahu~cAne meM sahAyaka nahIM hote ki inakA RSibhASita meM ullikhita bAhaka ke sAtha koI sambandha thaa| yaha viSaya abhI gaveSaNAtmaka hai| vidvAnoM se apekSA hai ki ve isa sambandha meM vizeSa khoja karane kA prayAsa kreNge| 64 isibhAsiyAI suttAI

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15. madhurAyaNa RSibhASita156 kA 15vAM adhyayana madhurAyaNa arhat RSi se sambandhita hai| madhurAyaNa kA ullekha RSibhASita ke atirikta jaina aura bauddha paramparA meM anyatra upalabdha nahIM hai| ataH inake jIvana aura vyaktitva ke sambandha meM spaSTa rUpa se kucha kaha pAnA kaThina hai| prastuta adhyAya meM aneka zabda viziSTa arthoM meM prayukta hue haiM, ataH jaba taka unake una viziSTa arthoM ko spaSTa nahIM kara liyA jAtA taba taka madhurAyaNa ke upadezoM ko samyak prakAra se nahIM samajhA jA sktaa| prastuta adhyAya ke artha ke sandarbha meM na to RSibhASita ke saMskRta TIkAkAra spaSTa haiM, aura na usake AdhAra para manohara muni ne jo hindI anuvAda kiyA hai vaha bhI adhika spaSTa hai| prastuta saMskaraNa kA hindI aura aMgrejI anuvAda bhI bhrAnti rahita nahIM hai| yadyapi zubriga ne apane TippaNa meM tathA manohara munijI ne apanI vyAkhyA meM use spaSTa karane kA prayatna kiyA hai| yadyapi unhoMne yaha bhI svIkAra kiyA hai ki isa 'adhyAya' kA viSaya aspaSTa hai| merI dRSTi meM isa adhyAya ke viSaya ko spaSTa karane ke lie isa adhyAya meM prayukta kucha viziSTa zabdoM ko spaSTa karanA hogaa| isa adhyAya ke mukhyataH tIna zabda 'sAtAdukkha' 'dukkha' aura 'saMta' ye tIna zabda aise haiM jo apane artha kA spaSTIkaraNa cAhate haiN| jahA~ taka 'sAtAkkha' ke artha kA prazna hai saMskRta TIkAkAra aura anya sabhI ne use sukha se utpanna duHkha mAnA hai| vastutaH sukha kA tAtparya yahA~ sukha kI AkAMkSA hI lenA hogaa| ataH 'sAtAdukkha' kA tAtparya hai sukha kI AkAMkSA se utpanna duHkh| dUsare zabdoM meM sAMsArika sukhoM kI prApti ke lie jisa vyakti meM AkAMkSAe~ jAgRta hoM vaha vyakti sAtAduHkha abhibhUta kahA jA sakatA hai| dUsare zabdoM meM sukha kI AkAMkSA hI sAtAduHkha hai| isake viparIta asAtA duHkha se abhibhUta vyakti kA duHkha hai : nirAkAMkSa hone ke kAraNa svAbhAvika rUpa se prApta sAMsArika duHkh| sAtAduHkha kA yaha artha karane para prathama prazna aura uttara isa prakAra banatA hai--kyA sukha kI AkAMkSA se utpanna duHkha se abhibhUta vyakti duHkha ko prerita karatA hai? yA nimantrita karatA hai? yA nirAkAMkSa kaSToM kA jIvana jIne vAlA vyakti duHkhoM ko nimantrita yA prerita karatA hai? isakA uttara yaha diyA gayA hai ki sukha kI AkAMkSA se utpanna duHkhoM se arthAt sAMsArika vAsanA ke pIche pAgala vyakti hI duHkhoM ko Amantrita karatA hai| svAbhAvika duHkhoM se ghirA hone para bhI nirAkAMkSa vyakti duHkhoM ko Amantrita nahIM karatA arthAt karma bandha nahIM krtaa| vastutaH sukha kI AkAMkSA karanA hI duHkhoM ko nimantraNa denA hai| sukha kI AkAMkSA se duHkhI banA vyakti hI duHkhoM ko nimantrita karatA hai, na RSibhASita : eka adhyayana 65

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ki kaSTa janya duHkhoM se ghirA vyakti / isa prakAra madhurAyaNa sAMsArika sukhoM kI AkAMkSA meM hI duHkhoM kA mUla dekhate haiN| punaH 'saMta' zabda yahA~ 'zAnta' ke artha meM na hokara sattA ke artha meM hogaa| 'saMtaM dukkhI' kA artha yahA~ hogA duHkhI hokara / punaH yahA~ duHkhI hone kA artha kAmanA yA AkAMkSA se yukta honA hI hai| ataH 'saMtaM dukkhI dukkhaM udIrei' se abhiprAya hai ki duHkhI hokara hI duHkha ko nimantraNa diyA jAtA hai| arthAt sAkAMkSa vyakti hI duHkha kA preraka hotA hai / isI prakAra 'no asaMtaM dukkhI dukkhaM uderai' duHkha se duHkhita na hokara duHkha ko nimantraNa nahIM diyA jAtA arthAt jo vyakti nirAkAMkSa hai vaha duHkha kA preraka nahIM hotA hai arthAt duHkha (kaSToM) se duHkhI vyakti hI duHkha ko prApta hotA hai| isake pazcAt isa adhyAya meM mukhya rUpa se pApa ko anirvANa aura saMsAra bhramaNa kA kAraNa batAte hue yaha kahA gayA hai ki jisa prakAra bIja ke hone para aMkuraNa svAbhAvika hai usI prakAra pApoM ke hone para bhI duHkha kA honA svAbhAvika hai / anta meM yaha kahA gayA hai ki AtmA hI apane karmoM kA kartA hai aura apane karmoM kA bhoktA hai| isalie sAdhaka ko AtmArtha ke lie pApa mArga kA tyAga kara denA caahie| jisa prakAra saperA sA~pa ke viSa-doSa ko samApta karatA hai usI prakAra sAdhaka ko duHkhoM ke mUla ko samApta karanA cAhie / madhurAyaNa kI dRSTi meM 'duHkha kA mUla sukha (sAMsArika sukhoM) kI AkAMkSA se rahita honA hai| tulanAtmaka dRSTi se vicAra karane para hama pAte haiM ki prastuta adhyAya kI viSaya vastu kI RSibhASita ke anya adhyAyoM kI viSaya vastu se paryApta samAnatA hai| isa 15veM adhyAya kI viSaya vastu 9 veM adhyAya ke samAna hai| isa tathya ko granthakAra ne bhI 'NavamajjhayaNagamaraNNaM vaNeyavvaM' kahakara svIkAra kiyA hai| bauddha aura vaidika paramparAoM meM anyatra inakA ullekha anupalabdha hone se inake sambandha meM tulanAtmaka vivaraNa prastuta karanA sambhava nahIM hai| 16. zoryAyaNa (saurayAyaNa) RSibhASita kA 16vAM adhyayana 157 zauryAyaNa (sorayAyaNa) nAmaka arhat RSi se sambandhita hai| RSibhASita ke atirikta soriya kA ullekha sthAnAMga 158 aura vipAkasUtra 159 meM bhI milatA hai| vipAkasUtra meM inakA soriyadatta nAma se ullekha huA hai / sthAnAMga kI sUcanA ke anusAra karma vipAka dazA ke sAtaveM 66 isibhAsiyAI suttAI

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adhyAya kA nAma soriya hai, kintu upalabdha vipAkasUtra ke AThaveM adhyAya meM soriyadatta kA ullekha milatA hai / isa adhyAya meM inheM soriyapura nagara ke machuAre samudradatta kA putra kahA gayA hai| kathAvastu ke anusAra eka bAra inake gale meM machalI kA kA~TA phaMsa gayA aura aneka prayatnoM ke bAda bhI ise nikAlA nahIM jA sakA aura inheM ati duHkha bhoganA par3A / prastuta adhyAya meM ullikhita soriyadatta kA RSibhASita ke soriyAyaNa se isa AdhAra para sambandha sthApita kiyA jA sakatA hai ki soriyAyaNa ne apane upadeza meM mukhya rUpa se aindrika viSayoM meM Asakta na hone kA upadeza diyA hai| yahI bAta prakArAntara se vipAkadazA meM bhI kahI gayI hai| ki aindrika viSayoM kI pUrti meM phaMsakara hI jIva dAruNa duHkha bhogatA hai| prastuta adhyAya meM indriyoM ke vega ko spaSTa karate hue kahA gayA hai ki vyakti ko zrotra, cakSu, ghrANa, jihvA aura sparzendriya ke manojJa viSaya prApta hone para Asakta, anurakta aura lolupa nahIM honA caahiye| ye durdAnta indriyA~ saMsAra bhramaNa kA kAraNa hai| rAga-dveSa se chuTakArA pAne hetu kachue ke samAna ina durdAnta indriyoM kA saMgopana karanA caahie| manojJa viSayoM ke prApta hone para rAga nahIM karanA cAhie aura na amanojJa viSayoM ke prApta hone para dveSita honA caahie| jo manojJa viSayoM ke prati rAga aura amanojJa ke prati dveSa karatA hai vaha pApakarma kA bandha karatA hai| bauddha paramparA [160 meM soriya kA ullekha soreyya ke rUpa meM milatA hai| vahA~ inheM zreSThaputra kahA gayA hai| yadyapi bauddha paramparA meM soreyya kA jo ullekha hai usakA jaina paramparA ke soriya se koI nikaTa kA sambandha nahIM dekhA jA sktaa| vaidika paramparA 7161 meM hameM zauri kA ullekha zUrasena ke putra ke rUpa meM (droNa parva 144 / 7) milatA hai| inakA tAdAtmya vasudeva se batAyA gayA hai, jo kRSNa ke pitA kahe gaye haiM, taba bhI yaha kaha pAnA kaThina hai ki RSibhASita ke soriyAyaNa, pAli - sAhitya ke soreyya aura mahAbhArata ke zauri eka hI vyakti haiM yA bhinna vyakti haiN| apane nAma ke AdhAra para ye zUraSeNa deza se sambandhita rahe hoMge itanA mAnA jA sakatA hai| bRhadAraNyakopaniSad162 meM AcAryoM kI sUcI meM kASAyana ke ziSya saukarAyaNa kA nAma AtA hai, sambhava hai ki prAkRta meM yahI soriyAyaNa bana gayA ho| kyoMki prAkRta meM 'ka' kA lopa hokara 'ya' zruti hotI hai aura 'sa' kA rUpAntaraNa 'i' meM hotA hai / 17. vidura RSibhASita 163 ke 17veM adhyAya meM vidu (vidura) ke upadezoM kA saMkalana hai| RSibhASita meM inheM arhat RSi kahA gayA hai| jaina sAhitya meM RSibhASita ke RSibhASita : eka adhyayana 67

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atirikta jJAtAdharmakathA 164 meM bhI vidura kA ullekha hai / usameM arjuna, bhImasena, nakula, sahadeva, duryodhana, gaMgeya Adi ke sAtha vidura kA bhI nAmollekha mAtra hai| isake atirikta Agama sAhitya meM anyatra kahIM vidura kA ullekha nahIM hai| prastuta adhyAya meM vidura ke upadeza ke sambandha meM sarvaprathama yaha batAyA gayA hai ki vahI vidyA mahAvidyA, yA sarva vidyAoM meM zreSTha vidyA hai jo sabhI duHkhoM se mukta karatI hai| punaH yaha kahA gayA hai ki jisa vidyA ke dvArA jIvoM kI gati evaM Agati kA arthAt bandhana aura mukti kA tathA AtmabhAva kA bodha hotA hai, vaha vidyA duHkhoM se mukta kara sakatI hai| vidura RSi kA yaha kathana usa aupaniSadika kathana kA hI rUpa hai jisameM kahA gayA hai ki 'sA vidyA yA vimuktaye' arthAt vahI vidyA hai jo mukti dilAtI hai / punaH isameM yaha bhI batAyA gayA hai ki jisa prakAra roga kA parijJAna aura usakA samyak nidAna tathA usakI auSadhi kA parijJAna sahI cikitsA ke lie Avazyaka hai, usI prakAra mukti ke lie jJAna Avazyaka hai / isake sAtha hI isa adhyAya meM svAdhyAya aura dhyAna para vizeSa rUpa se bala diyA gayA hai| yaha bhI kahA gayA hai ki jitendriya sAdhaka saMsAra vAsa kA samasta prakAra se parijJAna karake svAdhyAya aura dhyAna meM saMlagna hokara sAvadya pravRtti ke kAryoM se vimukha hotA huA niravadya pravRtti kA AcaraNa kre| samasta parakIya yA vaibhAvika dazAe~ sAvadya yoga hai, duzcaritra hai, aisA samajhakara unakA AcaraNa na kre| jo sAdhaka isa prakAra se AcaraNa karatA hai vaha siddha, buddha aura mukta hotA hai| isa prakAra prastuta adhyAya mukhya rUpa se sarvaprathama svAdhyAya aura dhyAna ke sAtha samyak jJAna para bala detA hai aura usake sAtha sAvadya yA hiMsaka pravRttiyoM se vimukha hokara ahiMsaka pravRtti ke AcaraNa kA sandeza detA hai| - jaina paramparA ke atirikta bauddha paramparA 165 meM bhI hameM 'vidhura' (vidura) kA ullekha milatA hai| yadyapi vidhura kI jo kathA bauddha paramparA meM upalabdha hotI hai usakA jaina aura vaidika paramparA meM upalabdha vidura kI kathA se koI sAmya nahIM hai| bauddha paramparA meM inheM kakusandha buddha ke do agra zrAvakoM meM eka mAnA gayA hai| milindaprazna ke anusAra bodhisattva ke eka janma kA nAma vidura thaa| isa prakAra bauddha paramparA ke vidura sambandhI ina kathAnakoM kI jaina paramparA ke ina vidura se koI sAmyatA khoja pAnA kaThina hI hai| vaidika paramparA meM aura vizeSa rUpa se mahAbhArata meM vidura kA vistAra se ullekha prApta hotA hai| inheM vyAsa ke dvArA ambikA kI dAsI se utpanna batAyA gayA hai| isa prakAra ye zUdrA ke garbha se utpanna brAhmaNa putra haiN| mahAbhArata Adi parva tathA sabhAparva meM inakA vistAra se ullekha milatA hai| mahAbhArata 68 isibhAsiyAI suttAI

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ke strI- parva 66 meM inake upadeza vistAra se saMkalita haiN| yadi hama ina upadezoM ko dhyAnapUrvaka dekheM to cAhe unameM aura RSibhASita ke upadezoM meM koI zAbdika samAnatA na ho, para vaicArika samAnatA spaSTa rUpa se dekhI jAtI hai| isa AdhAra para yaha mAnA jA sakatA hai ki mahAbhArata meM ullikhita vidura aura RSibhASita ke ullekhita vidura eka hI vyakti rahe hoNge| 18. vAriSeNa kRSNa RSibhASita 167 kA 18vA~ adhyayana vAriSeNa kRSNa ( varisava kaNha ) ke upadezoM se sambandhita hai| vAriSeNa kA ullekha RSibhASita ke atirikta sthAnAMga 168 meM upalabdha hotA hai| samavAyAMga 169 meM cAra jina - pratimAoM RSabha aura vardhamAna ke sAtha candrAnana aura vAriSeNa kA bhI ullekha hai / candrAnana aura vAriSeNa ko airAvata kSetra kA kramazaH prathama evaM antima tIrthaGkara kahA gayA hai| isake atirikta sthAnAGga meM kAzyapa gotra kI eka zAkhA 'vArisakaNhA' kahI gayI hai| antakRddazA' 7170 meM vAriSeNa ko vasudeva kA putra kahA gayA hai tathA antakRd RSi kahA gayA hai| isase itanA to nizcita ho jAtA hai ki ye kRSNa ke samakAlIna aura ariSTanemi ke yuga ke RSi haiN| kintu, RSibhASita meM inake nAma ke sAtha kaNha (kRSNa) zabda vizeSa vicAra ke lie prerita karatA hai| vasudeva ke putra ke rUpa meM kyA ye svayaM kRSNa to nahIM the ? prastuta adhyAya meM yaha batalAyA gayA hai ki jo vyakti prANAtipAta se lekara parigraha taka aura arati se lekara mithyA - darzana zalya taka ke varjya (anAcaraNIya karmoM yA pApakarmoM) kA sevana karatA hai, vaha hasta-chedana yA pAda - chedana Adi ko prApta hotA hai aura jo ina vaya (pApoM) kA sevana nahIM karatA hai vaha siddha sthAna ko prApta karatA hai| jJAtavya hai ki hasta-chedana pAdaccheda Adi kathana RSibhASita ke adhyAya 9 evaM 15 meM ullikhita haiN| anta meM yaha kahA gayA hai ki jisa prakAra zakuni (pakSI) phala ko cheda DAlatA hai aura zakuni (vyakti) rAjya ko khaNDa-khaNDa kara detA hai yA kamala patra jala se nirlipta rahatA hai usI prakAra sAdhaka ko karmaphala ko chedakara pApakarmoM se nirlipta rahanA cAhie / 171 mahAbhArata ke bhISmaparva 1: meM kRSNa kA eka nAma vArSNeya bhI batAyA gayA hai / vRSNi vaMza hone ke kAraNa unheM vArSNeya kahA gayA hai| upaniSadoM aura brAhmaNoM172 meM bhI vRSNi vaMza ke logoM ko vArSNeya yA vArSNeya kahA gayA hai| zrI kRSNa vRSNivaMza se sambandhita the / yadyapi vRSNe' kA prAkRta vaNhi hotA hai 'varisava' RSibhASita : eka adhyayana 69

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kA vAriSeNa hotA hai| yadyapi 'varisa' se saMskRta rUpa vRSNi kI sambhAvanA ho sakatI hai| isase itanA to nizcita hai ki ye koI sAdhaka RSi the, jo ariSTanemi ke samakAlIna the| pAli sAhitya meM dIghanikAya ke ambaTTa sutta meM kRSNa RSi kA ullekha hai aura ambaTTa ko inakI paramparA kA batAyA gayA hai| isI prakAra aupapAtika sUtra meM brAhmaNa parivrAjakoM kI eka zAkhA ko 'kaNha' kahA gayA hai| yaha sambhava hai ki 'varisava kaNha' hI isa zAkhA ke pravartaka hoM / aupapAtika meM brAhmaNa parivrAjakoM kI eka anya zAkhA 'dIvAyaNa kaNha' (dvaipAyana kRSNa ) bhI thii| ataH prathama zAkhA 'varisava kaNha' se sambandhita rahI hogii| 19. AriyAyaNa 173 RSibhASita kA 19vA~ adhyayana AriyAyaNa nAmaka arhat RSi se sambandhita hai| AriyAyaNa kA ullekha RSibhASita ke atirikta anyatra kahIM upalabdha nahIM hotA hai| bauddha aura vaidika paramparAe~ bhI inake sambandha meM mauna haiN| ataH inake vyaktitva aura inakI aitihAsikatA ke sambandha meM nirNayAtmaka rUpa se kucha kaha pAnA kaThina hai / prastuta adhyAya meM yaha kahA gayA hai ki sarvaprathama Arya hI the| punaH upadeza ke rUpa meM yaha batAyA gayA hai ki anArya bhAva, anArya karma aura anArya mitra kA varjana karanA cAhie, kyoMki jo anArya bhAva, anArya karma aura anArya mitra kA saMsarga karatA hai vaha bhavasAgara meM paribhramaNa karatA hai| isake viparIta jo Arya bhAva, Arya karma aura Arya mitroM se yukta hotA hai vaha Aryatva ko prApta hotA hai / anta meM kahA gayA hai ki Arya bhAva, Arya jJAna aura Arya caritra ucita hai, ataH inakI sevA karanA cAhie / isa saMkSipta upadeza ke atirikta inake sambandha meM anya koI jAnakArI hameM upalabdha nahIM hai| 20. utkaTa (bhautikavAdI) RSibhASita ke bIsaveM adhyayana 174 kA nAma utkala yA utkaTa hai| isa adhyAya ke pravaktA ke rUpa meM kisI RSi ke nAma kA ullekha nahIM hai / yadyapi adhyAya ke anta meM dUsare adhyAyoM ke samAna hI evaM siddhe buddhe. . ttibemi' kahA gayA hai, kintu isa kathana kA pUrva kathana se koI sambandha siddha nahIM hotA hai / mAtra anya adhyAyoM kI zailI meM hI yaha vAkyAMza yahA~ rakha diyA gayA hai| 70 isibhAsiyAI suttAI

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vastutaH prastuta adhyAya meM bhautikavAdI siddhAntoM kA pratipAdana hone se isake pravaktA ke rUpa meM kisI RSi kA ullekha nahIM kiyA gyaa| isa adhyAya meM pA~ca prakAra ke utkaTa batAye gaye haiM-- daNDotkaTa, rajjUtkaTa, stenotkaTa, dezotkaTa aura sarvotkaTa / sarvaprathama isa sandarbha meM utkaTa zabda kA artha vicAraNIya hai / vaise to utkaTa zabda ke aneka artha hote haiM, kintu yahA~ utkaTa kA unmatta yA viSama artha karanA hI ucita hogaa| utkaTa kA eka artha madirA bhI hai| vastutaH bhautikavAdI jIvana-dRSTi adhyAtmavAda kI virodhI thI, isalie use utkaTa kahA gyaa| yaha bhI sambhava hai ki bhautikavAdI dRSTikoNa ko mAnane vAle logoM ko adhyAtmavAdiyoM ne unmatta kahA ho| cU~ki bhautikavAdI madya Adi kA sevana karate the aura use anucita nahIM mAnate the, isalie bhI unheM utkaTa kahA gayA ho| yaha bhI sambhava hai ki mUla prAkRta zabda ukkala kA saMskRta utkula hogA / saMskRta meM utkula zabda patita yA ghRNita kula ke artha meM AtA hai| yadi ise utkula mAneM to isakA artha hogA -- kinAre se bAhara nikala kara bahane vAlA arthAt ve vyakti jo adhyAtmavAdI dhArA se bhinna mata kA pratipAdana karate the, utkula kahe jAte hoMge / prastuta anuvAda meM jo utkala rUpa kA prayoga kiyA gayA hai vaha merI dRSTi meM ucita nahIM hai, use yA to utkaTa honA cAhie yA utkula yA utkUla / prastuta adhyAya meM jo pA~ca prakAra ke utkaTa kahe gaye haiM ve vastutaH pA~ca prakAra kI bhautikavAdI dRSTiyA~ haiM, jo vibhinna udAharaNoM ke AdhAra para apanI bhautikavAdI mAnyatAoM ko pratipAdita karatI haiN| daNDotkaTa ve vyakti haiM jo daNDa ke dRSTAnta dvArA yaha pratipAdita karate haiM ki jisa prakAra daNDa ke Adi, madhya aura antima bhAga pRthak-pRthak nahIM rahate haiM, vaha samudAya mAtra hai, usI prakAra zarIra se pRthak koI AtmA nahIM hai| rajjUtkaTa ve haiM jo yaha mAnate haiM ki jisa prakAra rassI vibhinna tantuoM kA samudAya mAtra hai, usI prakAra jIva bhI pA~ca mahAbhUtoM kA samudAya mAtra hai aura inake alaga-alaga hone para jIvana kA bhI uccheda ho jAtA hai| stenotkaTa ve haiM jo anya zAstroM meM prApta dRSTAntoM ko apane pakSa meM vyAkhyAyita kara apane hI kathana ko satya mAnate haiN| isa prakAra dUsare kI mAnyatAoM kA khaNDana karake unake prati asahiSNu hote haiN| isa stenotkaTavAda ke virodha meM hI Age calakara nirgrantha paramparAoM meM anekAntavAda kA vikAsa huA hogA, kyoMki yahA~ 'merA kathana hI ekamAtra satya hai' yaha mAnane vAle ko dUsaroM ke prati karuNA kA apalApaka kahA gayA hai| RSibhASita : eka adhyayana 71

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dezotkaTa unheM kahate haiM jo AtmA ke astitva ko svIkAra karate hue bhI use akartA Adi kahate haiN| vastutaH AtmA ko akartA mAnane para puNya, pApa, bandhana Adi kI vyavasthA nahIM bana pAtI hai| isalie isa prakAra ke vicArakoM ko dezotkaTa yA AMzika rUpa se bhautikavAdI kahA gayA hai| isI prakAra sarvotkaTa ve vicAraka haiM jo tattva kI sattA ko asvIkAra karate hue abhAva se hI sabhI utpatti ko sambhava mAnate haiM aura yaha kahate haiM ki koI bhI tattva aisA nahIM hai jo sarvathA sarvakAloM meM astitva rakhatA ho| isa prakAra ye sarvocchedavAda kA pratipAdana karate haiM, ataH inheM sarvotkaTa kahA jAtA hai| ukta pA~ca prakAra ke utkaToM arthAt bhautikavAdiyoM kI carcA karane ke pazcAt sAmAnya rUpa se bhautikavAda ke siddhAntoM kA pratipAdana karate hue zarIra se pRthak kisI AtmA kI sattA ko asvIkAra kiyA gayA hai aura yaha kahA gayA hai ki zarIra kA vinAza hone para punaH zarIra kI utpatti nahIM hotI arthAt punarjanma nahIM hotaa| yahI jIvana ekamAtra jIvana hai| na to paraloka hai, na sukRta-duSkRta karmoM kA phala hotA hai, na to punarjanma hai aura na puNya-pApa kA phala hI hai| paira se lekara kezAgra taka jo zarIra hai, vahI jIva hai| jisa prakAra dagdha bIjoM se aMkura nahIM nikalate usI prakAra zarIra ke naSTa ho jAne para punaH zarIra kI utpatti nahIM hotii| isa prakAra yaha adhyAya vizuddha rUpa se bhautikavAdI dRSTi prastuta karatA hai jise bhAratIya darzana meM cArvAka darzana ke nAma se jAnA jAtA hai| vaise isa prakAra kI bhautikavAdI dRSTi kA ullekha prAcIna jaina, bauddha aura vaidika sAhitya meM hameM vistAra se upalabdha hotA hai| isa adhyAya meM pratipAdita vicAra hameM sUtrakRtAGga175 aura rAjapraznIya176 meM upalabdha hote haiN| isI prakAra bauddha paramparA meM payAsIsatta177 meM bhI isI prakAra ke vicAroM kA pratipAdana milatA hai| ataH yaha adhyAya usa yuga meM pracalita bhautikavAdI jIvana dRSTi kA paricAyaka kahA jA sakatA hai| samavAyAGa178 meM RSibhASita ke 44 adhyAyoM kA ullekha hai| sambhava hai ki yaha adhyAya RSibhASita meM bAda meM jor3A gayA ho, kyoMki yahI ekamAtra aisA adhyAya hai jo adhyAtmavAda ke pratipAdaka 44 adhyAyoM se bhinna hai| bhautikavAdiyoM ke lie utkaTa zabda kA prayoga isakI apanI vizeSatA hai| isI prakAra bhautikavAdiyoM ke isameM jo daNDotkaTa, rajjUtkaTa, stenotkaTa, dezotkaTa aura sarvotkaTa aise pA~ca vibhAga kiye gaye haiM ve bhI anyatra kahIM upalabdha nahIM hote haiN| ataH yaha RSibhASita kI apanI vizeSatA hai| bhAratIya darzana ke granthoM meM dehAtmavAdI, indriyAtmavAdI, prANAtmavAdI, mano AtmavAdI Adi jo prakAra batAye gaye haiM inase bhinna hI haiN| 72 isibhAsiyAI suttAI

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21. gAthApati putra taruNa RSibhASita179 kA 21vAM adhyAya gAthApati putra taruNa ke upadezoM se sambandhita hai| gAthApati putra taruNa kA ullekha RSibhASita ke atirikta na to jaina sAhitya meM kahIM upalabdha hotA hai aura na bauddha aura hindu paramparA meM hI kahIM inakA ullekha milatA hai| RSibhASita meM inakA mUlabhUta upadeza jJAnamArga kA pratipAdaka hai| inake anusAra ajJAna hI parama duHkha hai, vahI bhaya kA kAraNa hai aura saMsAra ajJAna mUlaka hai arthAt ajJAna ke kAraNa hI prANI saMsAra meM paribhramaNa karatA hai| ve svayaM kahate haiM ki pahale maiM ajJAna ke kAraNa na jAnatA thA, na dekhatA thA, na samajhatA thaa| kintu aba maiM jJAnavAna hokara jAnatA hU~, dekhatA hU~, aura samajhatA huuN| pUrva meM ajJAna ke kAraNa maiMne kAma ke vazIbhUta hokara aneka akRtya aura akaraNIya kArya kiye, kintu aba jJAna yukta hokara, samasta duHkhoM kA anta kara ziva evaM acalasthAna arthAt mukti ko prApta kruuNgaa| prastuta adhyAya meM udAharaNa dekara yaha batAyA gayA hai ki ajJAna ke kAraNa kisa prakAra mRga, pakSI aura hAthI pAza meM bA~dhe jAte haiM aura matsyoM ke kaNTha bIMdhe jAte haiN| kisa prakAra ajJAna ke kAraNa pataMgA dIpaka para girakara jala maratA hai| ajJAna ke kAraNa hI vRddha siMha jala meM apanI parachAyI ko siMha samajhakara apanA prANAnta kara letA hai| isI prakAra ajJAna se vimohita hokara mAtA bhadrA apane hI putra supriya kA bhakSaNa karatI hai| isa prakAra prastuta adhyAya meM ajJAna ke duSprabhAvoM ko dikhAkara jJAnamArga ke anusaraNa kI zikSA dete hue kahA gayA hai ki jJAna ke suyoga se hI auSadhiyoM kA vinyAsa, saMyojana aura mizraNa tathA vidyAoM kI sAdhanA saphala hotI hai| ina kathanoM se yaha phalita hotA hai ki gAthApati putra taruNa jJAnamArga kI paramparA ke koI RSi rahe hoNge| jaina aura bauddha tathA vaidika paramparA meM inake sambandha meM koI sUcanA nahIM milane se inake viSaya meM adhika kucha kaha pAnA sambhava nahIM hai| yadyapi isakI jala meM apanI parachAIM ko hI dUsarA siMha samajhakara, kue~ meM kUdakara siMha ke prANAnta kI kathA paJcatantra meM bhI upalabdha hai|180 isase paMcatantra kI kathA aura RSibhASita donoM kI prAcInatA spaSTa ho jAtI hai| 22. gardabhAla (dagabhAla) RSibhASita181 kA bAisavA~ adhyAya gardabhAla RSi se sambandhita hai| jahA~ taka gardabhAla RSi ke vyaktitva kA prazna hai, RSibhASita ke atirikta RSibhASita : eka adhyayana 73

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uttarAdhyayana sUtra182 (18/19, 22) meM bhI unakA ullekha prApta hotA hai| isameM unheM saMjaya kA guru yA AcArya tathA bhagavAn aura vidyAcaraNapAragA kahA gayA hai| isase unakA mahattva spaSTa ho jAtA hai| isa prakAra RSibhASita ke saMjaya aura gardabhilla donoM ke aitihAsika vyakti hone kI puSTi uttarAdhyayana sUtra se ho jAtI hai| jaina paramparA meM inake atirikta AcArya kAlaka ke samakAlIna avanti ke rAjA garbhabhilla kA bhI ullekha milatA hai, jinhoMne kAlaka kI bahina sAdhvI sarasvatI kA apaharaNa kiyA thaa| kintu, ye gardabhilla bhinna vyakti haiN| isa sambandha meM sandeha kA koI avakAza nahIM hai ki uttarAdhyayana sUtra aura RSibhASita ke gaddabhAla/dagabhAla eka hI vyakti haiN| jahA~ taka RSibhASita meM varNita inake upadeza kA prazna hai usameM prathama to ye yaha batAte haiM ki karma hiMsA se yukta (parizAMta) hote haiM, kintu buddha hiMsA se rahita hote haiM aura isIliye ve puSkariNI meM rahe kamala patra kI taraha raja (karma raja) se lipta nahIM hote haiN| isake pazcAt samagra adhyAya puruSa kI pradhAnatA aura nArI kI nindA se bharA huA hai| sarvaprathama puruSa kI pradhAnatA ke sambandha meM kahA gayA hai ki sabhI dharma puruSa se prArambha hote haiM aura puruSa pravara, puruSa jyeSTha, puruSa Azrita, puruSa prakAzita, puruSa samanvita aura puruSa kendrita hote haiN| jisa prakAra vraNa zarIra Azrita hote haiM, vAlmIka pRthvI Azrita hote haiM, kamala jala Azrita hote haiM aura agni araNI (vRkSa vizeSa kI lakar3I) ke Azrita hotI hai, isI prakAra dharma puruSa ke Azrita hote haiN| draSTavya yaha hai ki yahA~ RSibhASita ke saMskRta TIkAkAra evaM zubriga ne tathA prastuta anuvAdaka ne dharma kA tAtparya grAmyadharma arthAt maithunAbhilASa batAyA hai, kintu merI dRSTi meM yahA~ dharma isa artha meM nahIM hai, apit dharma dhArmika paramparAoM yA dhArmika sampradAyoM ke hI artha meM prayukta hai| jaina dharma meM dasa kalpoM meM puruSa jyeSTha kalpa hai, jo yaha mAnatA hai ki dhArmika vyavasthAoM ke sandarbha meM puruSa hI pradhAna hai aura sau varSa kI dIkSita AryA ke liye bhI sadya dIkSita puruSa vandanIya hai| isa prakAra isameM puruSa kI jyeSThatA kA pratipAdana kiyA gayA hai| puruSa kI isa jyeSThatA kI vyavasthA ko mahAvIra evaM buddha ne bhI apanI saMgha vyavasthA meM svIkAra kiyA thA, ataH dharma zabda kA artha dharmasaMgha hI lenA cAhie, na ki AcArAGga Adi kI zailI para grAmya-dharma arthAt kAmavAsanA ko| __ adhyAya kI agrima gAthAoM meM jo nArI nindA kI gayI hai, usase bhI spaSTa hotA hai ki yahA~ dhArmika vyavasthAoM ke sandarbha meM strI kI apekSA puruSa kI pradhAnatA sthApita kI gaI hai| nArI-nindA karate hue isa adhyAya meM kahA 74 isibhAsiyAI suttAI

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gayA hai ki ve grAma aura nagara dhikkAra ke yogya haiM, jahA~ mahilA zAsana karatI ho| isI prakAra ve puruSa bhI dhikkAra ke yogya haiM, jo nArI ke vaza meM rahate haiN| nArI siMha yukta svarNaguphA, viSayukta puSpa mAlA aura bhaMvaroM se arthAt cakragati se yukta nadI ke samAna hai| vaha madonmatta banA dene vAlI madirA hai| jisa grAma aura nagara meM striyA~ balavAna haiM, belagAma ghor3e kI taraha svacchanda haiM, ve grAma aura nagara aparva ke dinoM meM muNDana ke samAna haiM, arthAt nindanIya haiN| isase yaha spaSTa hai ki gardabhilla RSi puruSa kI jyeSThatA aura zreSThatA ke pratipAdaka the| yadyapi prastuta adhyAya kI eka gAthA aisI avazya hai, jisameM strI kI prazaMsA milatI hai| isameM kahA gayA hai ki strI sUdivya kula kI prazasti, madhura jala, vikasita ramya kamalinI aura sarpaveSTita mAlatI latA ke samAna hai| yadyapi isa prazaMsA ke anta meM bhI sarpaveSTita mAlatI latA kaha kara use varjanIya hI batAyA gayA hai| isa adhyAya ke anta meM bandhana ke kAraNoM ke samyaka parijJAna kI zikSA dete hue anta meM dhyAna mArga kA pratipAdana kiyA gayA hai| ve anta meM kahate haiM ki jisa prakAra zarIra meM mastaka aura vRkSa ke liye jar3a AdhArabhUta hai usI prakAra samasta muniyoM ke liye dhyAna AdhArabhUta hai| uttarAdhyayana meM gardabhilla ke sambandha meM jo vizeSaNa prayukta haiM, ve bhI unake dhyAna mArga kI paramparA se sambandhita hone ke tathya kI puSTi karate haiN| unameM unheM tapodhana, svAdhyAya aura dhyAna se saMyukta dharmadhyAna kA dhyAtA kahA gayA hai (18/4) / tulanAtmaka dRSTi se vicAra karane para bauddha paramparA meM hameM gardabhilla kA kahIM ullekha nahIM milatA, kintu vaidika paramparA meM bRhadAraNyaka upaniSad meM janaka ke samakAlIna gardabhI vipIta yA gardabhI vibhIta nAmaka eka AcArya kA ullekha milatA hai| 183 yadyapi sAkSyoM ke abhAva meM Aja yaha kaha pAnA kaThina hai ki bRhadAraNyaka upaniSad ke gardabhI vibhIta aura RSibhASita ke dagabhAlagaddabhAla eka hI vyakti haiN| mahAbhArata ke anuzAsana parva184 meM vizvAmitra ke eka brahmavAdI putra ke rUpa meM gardabhI kA ullekha milatA hai| usameM unheM brahmavAdI aura mahAn RSi kahA gayA hai| isase yaha siddha hotA hai ki ye usa yuga ke eka prabhAvazAlI RSi the| yadyapi usameM inheM vizvAmitra kA putra kahA gayA hai, yaha mujhe samucita nahIM lagatA hai; kyoMki na kevala inheM apitu gArgI, yAjJavalkya, nArada, kapila Adi ko bhI vizvAmitra ke putra ke rUpa meM ullikhita kiyA gayA hai, jo satya pratIta nahIM hotaa| eka sambhAvanA avazya prakaTa kI jA sakatI hai ki ye vizvAmitra kI RSibhASita : eka adhyayana 75

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ziSya paramparA meM rahe hoN| phira bhI itanA avazya kaha sakate haiM ki gardabhilla yA gArdabhi eka aitihAsika RSi rahe hoMge aura sambhavataH ye aupaniSadika kAla ke hI RSi hoNge| 23 rAmaputta RSibhASita185 ke 23veM adhyAya meM rAmaputta ke upadezoM kA saMkalana hai| sUtrakRtAGga186, sthAnAGga187 aura anuttaropapAtika188 meM bhI inakA ullekha milatA hai| sUtrakRtAGga189 meM unakA ullekha asita devala, nami, nArAyaNa, bAhuka, dvaipAyana, pArAzara Adi ke sAtha huA hai aura inheM nirgrantha pravacana meM mAnya (iha sammatA) kahA gayA hai aura batAyA gayA hai ki inhoMne AhAra Adi sevana karate hue mukti prApta kii| jJAtavya hai ki sUtrakRtAGga kI kucha mudrita pratiyoM evaM zIlAGka kI TIkA meM rAmagutta pATha bhI milatA hai, kintu yaha pATha azuddha hai| sUtrakRtAGgacUrNI meM jo 'rAmAutte' pATha hai vahI zuddha hai aura usakA saMskRta rUpa 'rAmaputra' banatA hai| isa sambandha meM paM. 'becaradAsa dozI smRtigrantha' meM merA aura pro. ema.e. DhAkI kA eka lekha prakAzita hai, jisameM yaha siddha kiyA gayA hai ki rAmAutte yaha pATha kyoM zuddha hai| sUtrakRtAGga ke atirikta sthAnAGga kI sUcanA ke anusAra antakRtdazA kI prAcIna viSaya vastu meM eka rAmaputta nAmaka adhyayana thA, jo vartamAna antakRtdazA meM anupalabdha hai| saMbhavataH isa adhyAya meM rAmaputta ke jIvana evaM upadezoM kA saMkalana rahA hogaa| isake atirikta anuttaropapAtika ke tIsare varga kA chaThA adhyAya bhI rAmaputta se sambandhita hai| yahA~ inheM sAketa nivAsI aura mahAvIra kA samakAlIna kahA gayA hai| kintu yaha eka bhrAnti hai| ina donoM tathyoM ke atirikta usameM upalabdha anya vivaraNoM kI prAmANikatA ke sambandha meM kahanA kaThina hai| sUtrakRtAGga aura RSibhASita donoM se hI yaha siddha ho jAtA hai ki rAmaputta mUlataH nirgrantha paramparA ke nahIM the, phira bhI usameM unheM sammAnapUrNa sthAna prApta thaa| bauddha paramparA meM bhI hameM rAmaputta kA ullekha milatA hai| pAli tripiTaka190 ke ullekhoM ke anusAra inakA pUrA nAma uddaka rAmaputta thaa| ye buddha se Ayu meM bar3e the| prArambha meM buddha ne inase dhyAna-sAdhanA kI zikSA lI thI, kintu jaba buddha jJAna prApta kara, inheM yogya pAtra jAnakara upadeza dene jAne ko tatpara hue to unheM jJAta huA ki inakI mRtyu ho cukI hai| isa prakAra ye mahAvIra aura buddha ke jyeSTha samakAlIna the| pAli tripiTaka se yaha bhI jJAta hotA hai ki inakI yogasAdhanA kI 76 isibhAsiyAI suttAI

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apanI viziSTa paddhati thI aura paryApta saMkhyA meM inakI ziSya - sampadA bhI thI / buddha kA inake prati samAdara bhAva thaa| prastuta adhyAya meM rAmaputta kA upadeza gadya rUpa meM milatA hai| sarvaprathama isameM do prakAra ke maraNoM kA ullekha hai-- sukhapUrvaka maraNa (samAdhipUrvaka maraNa) aura duHkhapUrvaka maraNa (asamAdhipUrvaka maraNa) / punaH isameM yaha bhI batAyA gayA hai ki saMsAra ke bandhanoM se mukti ke liye jJAna, darzana aura cAritra kA pAlana karanA caahie| sAdhaka jJAna ke dvArA jAne, darzana ke dvArA dekhe, cAritra ke dvArA saMyama kare aura tapa ke dvArA aSTavidha karmaraja kA vidhUnana kare yahA~ yaha gAthA uttarAdhyayana ke 28veM adhyayana ke samAna hai| prastuta adhyAya kI vicAradhArA kA vikasita rUpa hameM uttarAdhyayana jaise prAcIna Agama grantha meM bhI milatA hai| uttarAdhyayana ke pA~caveM adhyAya meM maraNa ina do prakAroM kI vistRta carcA hai, sAtha hI usake 28veM adhyAya meM jJAna ke dvArA jAnane, darzana ke dvArA zraddhA karane, cAritra ke dvArA parigrahaNa aura tapa dvArA AtmA ke parizodhana kI bAta kahI gayI hai| uttarAdhyayana bhI tapa ke dvArA aSTavidha karmoM ke nirjarA kI bAta kahatA hai, phira bhI RSibhASita kA yaha pATha uttarAdhyayana kI apekSA adhika prAcIna hai| cUMki isakI bhASA uttarAdhyayana kI apekSA prAcIna hai| dUsare isameM 'dasaNeNa saddahe' ke sthAna para 'dasaNeNa pAsittA' pATha milatA hai, jo adhika prAcIna hai, kyoMki jaina paramparA meM darzana zabda kA zraddhAparaka artha eka paravartI ghaTanA hai| AcArAGga meM darzana dekhane ke artha meM AtA hai jabaki sarvaprathama uttarAdhyayana meM darzana kA artha zraddhA kiyA gayA hai / punaH isase aisA lagatA hai ki vartamAna meM jaina paramparA meM Aja karma kI jo avadhAraNA hai, usakA mUla bhI rAmaputta ke darzana meM rahA hogaa| ina AdhAroM se yaha nizcita hotA hai ki rAmaputta mahAvIra evaM buddha se jyeSTha zramaNa paramparA ke pratiSThita AcArya the, sAtha hI RSibhASita, sUtrakRtAGga aura pAli tripiTaka ke rAmaputta eka hI vyakti haiN| inheM uddaka- rAmaputta bhI kahA gayA hai| 24. harigiri RSibhASita 191 ke caubIsaveM adhyayana meM harigiri ke upadezoM kA saMkalana hai| inheM arhat RSi kahA gayA hai| harigiri ke sambandha meM hameM RSibhASita ke atirikta anya srotoM se koI sUcanA upalabdha nahIM hotI / ataH inake vyaktitva sambandha meM adhika kaha pAnA kaThina hai| jahA~ taka inake upadezoM kA prazna hai RSibhASita : eka adhyayana 77

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sarvaprathama ye kahate haiM ki pahale saba kucha bhavya arthAt niyata thA, kintu aba vaha abhavya arthAt aniyata hai| inake isa kathana kA tAtparya yaha hai ki jaba taka vyakti ajJAna meM hai taba usakA vartamAna usake pUrvakRta bandhanoM ke yA karmoM ke anurUpa arthAt niyata hI hotA hai, kintu jJAna ke hone para vaha apane bhaviSya kA nirmAtA banatA hai, isalie usakA bhaviSya usake puruSArtha para nirbhara rahatA hai, arthAt aniyata hotA hai| dUsare zabdoM meM atIta hamAre vartamAna kA nirmAtA hai, kintu hama svayaM apane bhaviSya ke nirmAtA haiN| ataH atIta bhavya 'niyata' hai aura bhaviSya abhavya aniyata hai| vastutaH yahA~ unakA pratipAdya yahI hai ki vyakti kA vartamAna usake bhUta ke AdhAra para nirmita hotA hai vaha niyata hotA hai, kintu vyakti apane puruSArtha aura jJAna ke dvArA apane bhaviSya kA nirmANa kara sakatA hai| ataH prabuddha sAdhaka kA bhAvI aniyata arthAt abhavya hotA hai| vastutaH yaha niyatatA aura aniyatatA kA prazna karmasiddhAnta ke sAtha jur3A huA hai| karmasiddhAnta ke anusAra hamArA vartamAna hamAre bhUtakAlika karmoM kA pariNAma hotA hai, kintu hama apane bhaviSya ke nirmAtA bana sakate haiN| yahI bhavitavyatA aura abhavitavyatA kI sthiti hai, jisakA prastuta adhyAya meM pratipAdana kiyA gayA hai| isa adhyAya meM karma-siddhAnta kI mahattA aura usake svarUpa kA pratipAdana kiyA gayA hai jo ki anya adhyAyoM ke samAna hI hai| karma-siddhAnta ke pratipAdana ke pazcAt mukhya rUpa se karma ke bandhana ke rUpa meM moha yA ajJAna kI carcA kI gayI hai aura yaha batAyA gayA hai ki vyakti moha dazA ke kAraNa kisa prakAra karma kA bandhana karatA hai| isI sandarbha meM yaha bhI batAyA gayA hai ki vyakti svayaM hI bandhana meM AtA hai aura svayaM hI mukta ho sakatA hai| ataH sAdhaka ko karma-paramparA ke vaicitrya ko samyak prakAra se jAnakara karma-santati se mukta hone ke lie samAdhi ko prApta karanA caahie| isa prakAra hama dekhate haiM ki RSibhASita meM pratipAdita harigiri ke vicAroM meM manuSya ke sandarbha meM niyati (bhavitavyatA) aura puruSArtha ke samyak saMyojana ke sAtha karma-siddhAnta aura karma-bandhana ke rUpa meM moha ke pariNAmoM kI vistRta carcA kI gayI hai, kintu ye sabhI tathya samAna rUpa se anya RSiyoM ke kathanoM meM bhI milate haiN| ataH yaha batA pAnA ki harigiri kA koI viziSTa darzana thA, kaThina hai; mAtra hama yahI kaha sakate haiM ki unhoMne niyativAda aura puruSArthavAda ke samanvayaka ke rUpa meM karma-siddhAnta ko prastuta kiyA thaa| ___ bauddha paramparA meM hArita thera kA ullekha upalabdha hai192 kintu yaha kaha pAnA kaThina hai ki ye hArita thera aura RSibhASita ke harigiri eka hI vyakti hoNge| yadyapi bauddha paramparA meM inakA arhat tathA viziSTa tapasvI ke rUpa meM smaraNa kiyA 78 isibhAsiyAI suttAI

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gayA hai, kintu upalabdha vivaraNoM ke abhAva meM nizcayAtmaka rUpa se inake bAre meM kucha kaha pAnA kaThina hai| bauddha paramparA ke atirikta bRhadAraNyaka upaniSad meM bhI AcAryoM kI jo vaMza-sUcI dI gayI hai usameM kazyapa ke ziSya harita kazyapa kA ullekha hai|13 merI dRSTi se yaha sambhava hai ki bRhadAraNyaka upaniSad meM varNita harita RSi hI RSibhASita ke harigiri ho| yadyapi spaSTa pramANa ke abhAva meM ise bhI nizcayAtmaka rUpa se svIkAra kara pAnA kaThina hai| 25. ambar3a parivrAjaka RSibhASita kA 25vAM194 adhyAya ambar3a parivrAjaka kA hai| jaina Agama sAhitya meM inakA ullekha RSibhASita ke atirikta samavAyAGga,195 bhagavatI,196 aupapAtika17 evaM sthAnAGga198 meM bhI milatA hai| samavAyAGga meM inheM AgAmI utsarpiNI kAlacakra meM hone vAlA tIrthaGkara kahA gayA hai| bhagavatIsUtra ke anusAra ye zrAvastI ke nivAsI eka parivrAjaka the| mahAvIra se carcA ke uparAnta ambar3a saMnyAsI dvArA zrAvaka dharma grahaNa karane sambandhI ullekha bhagavatI aura aupapAtika sUtra meM milatA hai| isase yaha phalita hotA hai ki mahAvIra ke dharma ke prati niSThAvAna hokara bhI inhoMne apanI svatantra paramparA ko banAye rakhA thaa| aupapAtika se yaha bhI jJAta hotA hai ki brAhmaNa parivrAjakoM kI eka zAkhA unake nAma para prasiddha thI jo sambhavataH aupapAtika ke vartamAna svarUpa ke nirdhAraNa arthAt IsA kI cauthIpAMcavIM zatI taka calatI rahI hogii| isI prakAra sthAnAGga ke anusAra antakRtdazA kA dasavA~ adhyAya ambar3a parivrAjaka se sambandhita thA, yadyapi vartamAna antakRtdazA meM yaha adhyAya (dazA) anupalabdha hai| aupapAtika meM isa sambandha meM bhI vistAra se carcA kI gaI hai ki ambar3a Adi ina brAhmaNa parivrAjakoM kI kalpya-akalpya arthAt AcAra vyavahAra kI kyA vyavasthA thii| yadyapi vistAra bhaya se isakI samagra carcA yahA~ apekSita nahIM hai| aupapAtika meM isa sambandha meM vistAra se vivaraNa upalabdha hai ki ambar3a parivrAjaka aura unake ziSyoM ne kisa prakAra binA diye jala grahaNa nahIM karane ke apane niyama ke pAlanArtha purimatAla nagara kI ora jAte hue mArga ke eka vana khaNDa meM gaMgA nadI ke kinAre grISma Rtu meM bAlU kI zayyA para saMlekhanA grahaNa kara apane prANa tyAga diye| tulanAtmaka adhyayana kI dRSTi se yaha vivecana mahattvapUrNa hai aura ambar3a parivrAjaka kI AcAra-paramparA kI eka vistRta jhA~kI prastuta karatA hai| jaina Agama sAhitya meM sarvatra hI ambar3a parivrAjaka kA Adara ke sAtha ullekha huA hai| RSibhASita : eka adhyayana 79

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bauddha paramparA199 meM ambaTTha mANavaka kA ullekha milatA hai| bauddha paramparA ke anusAra ambaTTa poSkara sAtI brAhmaNa ke ziSya the tathA inakA bhagavAn buddha se brAhmaNoM kI zreSThatA ko lekara vivAda huA thaa| jahA~ eka ora ambaTTha zAkyoM ko nimna jAti kA batAte the, vahIM dUsarI ora anya loga ambaTTa ko dAsI putra kahakara apamAnita karate the| isa samagra carcA ke upasaMhAra ke rUpa meM buddha jAtivAda yA varNa vyavasthA meM AcaraNa kI zreSThatA kA pratipAdana karate haiN| isa prasaMga meM mukhya rUpa se yaha draSTavya hai ki ambaTTa ko kRSNa RSi kI vaMza paramparA kA arthAt kASrNAyana kahA gayA hai| jJAtavya hai ki aupapAtika meM brAhmaNa parivrAjakoM kI eka paramparA kA nAma 'kaNha' hai| ho sakatA hai ki ambaTu sutta meM ullikhita kRSNa RSi RSibhASita ke vArisava kaNha hoN| jahA~ taka vaidika paramparA200 kA prazna hai, hameM ambaSTha kA ullekha eka jAti ke rUpa meM hI milatA hai, jo ki brAhmaNa pitA aura vaizya strI dvArA utpanna huI thii| bauddha paramparA meM isa jAti ko kSatriya pitA aura dAsa sambhavataH zUdra strI se utpanna santAna kahA gayA hai| jahA~ taka ambar3a yA ambaSTha ke eka RSi ke rUpa meM ullikhita hone kA prazna hai, bauddha aura vaidika paramparA hameM koI sUcanA pradAna nahIM krtii| RSibhASita ke ambar3a nAmaka adhyAya meM yogandharAyaNa RSi kA bhI ullekha AtA hai| inake sambandha meM jaina paramparA meM RSibhASita ke atirikta AvazyakacUrNi201 meM bhI vivaraNa prApta hotA hai| AvazyakacUrNi meM inheM udAyana rAjA kA amAtya kahA gayA hai| ataH ambar3a aura yogandharAyaNa nizcita rUpa se mahAvIra ke samakAlIna the| 26. mAtaGga RSibhASita202 ke chabbIsaveM adhyAya meM mAtaGga nAmaka arhat RSi ke upadezoM kA saMkalana hai| jaina paramparA meM RSibhASita ke atirikta mAtaGga kA ullekha anyatra kahIM upalabdha nahIM hotA hai| yadyapi Avazyaka meM mAtaGga yakSa kA ullekha hai, kintu unakA RSibhASita ke mAtaGga se sambandha sthApita kara pAnA kaThina hai| RSibhASita ke mAtaGga nAmaka adhyAya meM sarvaprathama sacce brAhmaNa ke lakSaNa batAye gaye haiM, ye lakSaNa uttarAdhyayana203 ke paccIsaveM adhyAya meM diye gaye sacce brAhmaNa ke lakSaNoM se samAnatA rakhate haiN| isI prakAra dhammapaTa204 ke 80 isibhAsiyAI suttAI

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brAhmaNa varga meM pratipAdita brAhmaNoM ke lakSaNoM se bhI inakI samAnatA hai| yadyapi yahA~ kevala chaha gAthAoM meM ina lakSaNoM kA ullekha hai jabaki uttarAdhyayana aura dhammapada meM apekSAkRta adhika vistAra se inakA ullekha pAyA jAtA hai| phira bhI zAbdika antara ke atirikta viSaya vastu kI dRSTi se inameM koI antara nahIM hai| isake atirikta isI adhyAya meM AdhyAtmika kRSi kA vivecana hai| yaha vivecana RSibhASita ke 32veM piMgIya nAmaka adhyAya meM tathA bauddha grantha suttanipAta205 ke kasI-bhAradvAja sutta meM bhI milatA hai| isa adhyAya ke anta meM kahA gayA hai ki jo isa prakAra kI sarva prANiyoM kI dayA se yukta kRSi karatA hai, vaha cAhe brAhmaNa ho yA kSatriya, vaizya ho yA zUdra ho--vaha vizuddhi ko prApta karatA hai| jJAtavya hai ki RSibhASita ke 32veM piMgIya nAmaka adhyAya kI gAthA kramAMka 4 bhI zabdazaH yahI hai| jaina paramparA ke atirikta bauddha paramparA meM bhI mAtaGga kA ullekha milatA hai| bauddha paramparA meM mAtaGga ko pratyekabuddha kahA gayA hai aura inheM rAjagRha kA nivAsI batAyA gayA hai| mAtaGga jAtaka206 ke anusAra inakA janma cANDAla kUla meM huA thA aura inhoMne brAhmaNoM ke jAti ahaMkAra ko naSTa kiyA thaa| RSibhASita meM inake upadezoM meM sacce brAhmaNa ke svarUpa kA pratipAdana bhI yahI sUcita karatA hai ki ye janmanA AdhAra para brAhmaNa varga kI zreSThatA ko asvIkAra karate the| ___ mAtaGga zabda cANDAla jAti kA sUcaka hai| draSTavya hai ki bauddha paramparA ke mAtaGga jAtaka kI kathA uttarAdhyayana207 ke harakezI nAmaka 12veM adhyAya se samarUpatA rakhatI hai| brAhmaNa paramparA meM mahAbhArata208 meM bhI hameM mAtaMga RSi kA ullekha prApta hotA hai| mahAbhArata meM upalabdha mAtaGga muni ke upadezoM kA sAratattva yahI hai ki vIra puruSa ko sadaiva hI prayatna karate rahanA caahie| use kisI ke sAmane natamastaka nahIM honA cAhie, kyoMki udyoga karanA hI puruSa kA kartavya hai| vIra puruSa cAhe asamaya meM naSTa bhale hI ho jAye, parantu kabhI bhI apanA sira nahIM jhukaate| jaba hama mAtaGga ke isa upadeza kI tulanA RSibhASita ke upadeza se karate haiM to donoM meM eka samAnatA to spaSTa rUpa se parilakSita hotI hai aura vaha yaha ki donoM meM vyakti ko apane kuladharma ke anusAra AcaraNa karane kA nirdeza hai| RSibhASita meM mAtaGga brAhmaNoM ke zastrajIvI hone evaM rAjA tathA vaNikoM ke yajJa-yAga meM pravRtta hone para Azcarya prakaTa karate hue kahate haiM ki yaha to aisA hI hai mAno dhandhe se jur3e hue haiN| isa adhyAya meM mukhya rUpa se yaha batAyA gayA hai ki brAhmaNa na to RSibhASita : eka adhyayana 81

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dhanuSa aura ratha se yukta hotA hai aura na zastradhArI hii| sacce brAhmaNa ko na to jhUTha bolanA cAhie aura na hI corI karanI caahie| __isa samagra carcA se hama isa niSkarSa para pahu~ca sakate haiM ki mAtaGga mahAvIra aura buddha ke pUrva adhyAtmamArga ke praNetA cANDAla kulotpanna eka pramukha RSi the, jinake upadeza jaina, bauddha, aura vaidika tInoM hI paramparAoM meM Adara ke sAtha svIkAra kiye jAte the| 27. vArattaka RSibhASita209 ke 27veM adhyAya meM vArattaka nAmaka arhat RSi ke upadezoM kA saMkalana upalabdha hotA hai| jaina paramparA meM RSibhASita ke atirikta AvazyakacUrNi210, nizIthabhASya211, bRhatkalpabhASya212, Avazyaka haribhadrIya TIkA213 Adi meM bhI inakA ullekha milatA hai| upalabdha antakRtadazA ke chaThe varga kA navAM adhyayana bhI vArattaka se sambandhita hai| isameM inheM rAjagRha kA eka vyApArI batAyA gayA hai, jinhoMne bhagavAna mahAvIra ke samIpa dIkSA grahaNa karake vipula parvata para nirvANa prApta kiyA thaa| isake viparIta AvazyakacUrNi, nizIthabhASya, bRhatkalpabhASya Adi meM vArattaka ko vArattapura nagara ke abhayasena nAmaka rAjA kA mantrI batAyA gayA hai| AvazyakacUrNi ke anusAra ye dharmaghoSa nAmaka AcArya ke pAsa dIkSita hue the| AvazyakacUrNi ke atirikta vArattaka kI kathA hameM RSimaNDalavRtti meM bhI milatI hai| kathA ke anusAra muni jIvana meM hI inhoMne koI bhaviSyavANI kI thI, jisake pariNAmasvarUpa suMsumAra nagara ke rAjA dhundhumAra ne caNDapradyota para vijaya prApta kii| kisI samaya caNDapradyota ne dhundhumAra rAjA ke vijaya ke kAraNa ko jAnakara vArattaka ko naimittika muni ke nAma se sambodhita kiyaa| apanI bhASA samiti sambandhI bhUla kA jJAna hone para vArattaka muni ne pazcAttApa kiyA aura mokSa ko prApta hue| isa kathA meM kitanI satyatA hai yaha kahanA kaThina hai, kintu vArattaka ke sambandha meM upalabdha yaha ullekha itanA to avazya sUcita karatA hai ki ye eka prabhAvazAlI RSi rahe hoNge| prastuta adhyAya meM vArattaka RSi ke upadezoM ke rUpa meM eka Adarza zramaNa ko kaisA honA cAhie, isa tathya kA citraNa upalabdha hotA hai| inake anusAra muni sAMsArika yA gRhasthoM ke samparka se virata rahe, sAtha hI sneha bandhana ko chor3akara svAdhyAya meM tallIna rahakara, citta ke vikAra se dUra rahakara nirvANa mArga meM lagA rhe| jo muni gRhasthoM kA kautUhala, lakSaNa, svapna Adi se manoraMjana 82 isibhAsiyAI suttAI

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karatA hai tathA dAna Adi kA prayoga karatA hai, bhaktoM ke cUDopanayanAdi vaivAhika prasaMgoM meM sammilita hotA hai, rAjAoM ke sAtha yuddha meM bhAga letA hai, svayaM kI pUjA-mAnyatA tathA laukika sukhoM ke liye ukta kArya karatA hai, to uparokta sabhI kArya muni ke jIvana ke viparIta haiN| ataH zramaNa dharmajIvI akiMcana banakara priya aura apriya ko sahana kare aura Atma lakSya kA tyAga na kre| isa prakAra vaha jitendriya, vItarAga tathA tyAgI banatA hai tathA punaH saMsAra meM nahIM AtA hai| vArattaka ke uparyukta upadeza kucha zAbdika parivartanoM ke sAtha hameM uttarAdhyayana ke sabhikSu aura pApa-zramaNa nAmaka adhyAyoM meM bhI milate haiN| yadyapi vahA~ inake pravaktA kA spaSTa nAmollekha nahIM hai| bauddha paramparA meM vAraNa thera kA ullekha hai214 jo jaMgala meM nivAsa karane vAle kisI bhikSu kA upadeza sunakara pravrajita hae the| yadyapi vArattaka se inakA koI sambandha jor3a pAnA kaThina hai| vaidika paramparA meM vArattaka kA koI ullekha hameM dRSTigata nahIM hotA hai| ataH anya srotoM ke AdhAra para inake sambandha meM kucha batA pAnA kaThina hai| 28. Ardraka RSibhASita215 kA 28vAM adhyAya Ardraka se sambandhita hai| Ardraka ke prAkRtarUpa addaa, addaga Adi rUpa milate haiN| yadyapi hameM yahA~ yaha smaraNa rakhanA cAhie ki RSibhASita meM Ardraka aura uddAlaka-aise do RSiyoM kA varNana hai| uddAlaka ko prAkRta meM 'addAlaa' kahA gayA hai| ataH donoM ke saMskRta rUpoM kI bhinnatA ko dhyAna meM rakhanA caahiye| RSibhASita ke atirikta Ardraka kA ullekha hameM sUtrakRtAMga216, sUtrakRtAMganiyukti-17, sUtrakRtAMgacUrNi218 meM bhI milatA hai| Avazyaka219 meM bhI inakA ullekha Ardraka kumAra ke rUpa meM huA hai| sUtrakRtAMga ke anusAra jaba ye dIkSita hone ko jAte haiM to inheM AjIvaka, bauddha evaM hastitApasa Adi anya zramaNa paramparAoM ke vyakti milate haiM tathA apanI paramparA kI vizeSatA unake sammukha prastuta karate haiN| sUtrakRtAMgacUrNi meM inake pUrvajIvana evaM vartamAna-jIvana kI kathA bhI dI gaI hai| kathA ke anusAra ye Ardrakapura ke rAjA ke putra the| inheM abhaya kumAra ke dvArA upahAra ke rUpa meM RSabha kI pratimA bhejI gaI thI, jise dekhakara unheM vairAgya jAgRta ho gyaa| vasantapura nagara meM inheM khela-khela meM eka lar3akI apanA pati mAna letI hai| anta meM inheM kucha samaya pazcAt usase apanA vivAha karanA par3atA hai| kintu, punaH vairAgya ko prApta kara RSibhASita : eka adhyayana 83

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dIkSita hone ke lie prasthAna karate haiN| mArga meM inheM pUrva varNita zramaNa - paramparA evaM tApasa paramparA ke vyakti milate haiN| uparyukta kathA meM kitanI yathArthatA hai, yaha kahanA to kaThina hai kintu itanA nizcita hai ki Ardraka buddha aura mahAvIra ke samakAlIna koI aitihAsika RSi the| sUtrakRtAMga meM vibhinna paramparA ke zramaNoM evaM tApasoM se huI inakI carcA se isa tathya kI puSTi hotI hai ki ye nirgrantha paramparA se prabhAvita yA sambandhita rahe hoNge| jahA~ taka RSibhASita meM inake upadezoM kA prazna hai, ye sAMsArika kAmabhogoM se dUra rahane kA upadeza dete haiM, kyoMki inake anusAra kAmavAsanAe~ hI roga haiM aura durgati kA kAraNa haiN| kAmavAsanA grasta jIva hI duHkha ke bhAgI hote haiN| kAma zalya hai, kAma viSa hai| jaba taka prANI isa kAma rUpI zalya yA viSa kA nAza nahIM kara detA, vaha bhava-bhramaNa kI paramparA se mukta nahIM ho paataa| medhAvI evaM paNDita ko pratisamaya evaM pratikSaNa apanI malinatA ko dUra karane kA prayatna karanA caahie| jaba eka kSaNamAtra ke lie bhI kI gaI zubha kriyA vipula phala pradAna karatI hai to mokSa ke lie kiyA gayA puruSArtha phira asIma phala pradAna kyoM nahIM karegA? prastuta upadeza meM hameM koI viziSTa navIna bAta nahIM milatI hai| isa adhyAya kI aneka gAthAe~ kucha zAbdika parivartanoM ke sAtha uttarAdhyayana aura dazavaikAlika meM pAI jAtI haiN| Ardraka kA sUtrakRtAMga jaise prAcIna grantha meM upalabdha ullekha yaha siddha karatA hai ki ye eka aitihAsika vyakti rahe hoNge| jaina paramparA ke atirikta bauddha evaM vaidika paramparA meM Ardraka kA ullekha kahIM nahIM prApta hotA hai| ataH tulanAtmaka dRSTi se inakA aura inake upadezoM kA adhyayana kara pAnA kaThina hai| anya paramparAoM meM inake ullekha kA abhAva yaha bhI sUcita karatA hai ki ye nirgrantha paramparA se hI sambandhita rahe hoNge| 29. varddhamAna RSibhASita220 ke 29veM adhyAya meM varddhamAna nAmaka arhat RSi ke upadeza saMkalita haiN| jainoM kI paramparAgata mAnyatA ke anusAra inheM tIrthaGkara pArzva ke tIrtha kA arhat RSi yA pratyekabuddha kahA gayA hai| kintu, merI dRSTi meM ye varddhamAna anya koI nahIM, apitu svayaM bhagavAna mahAvIra hI haiN| jaina paramparA meM mahAvIra kA pArivArika nAma varddhamAna hI hai| kalpasUtra evaM caturviMzatistava meM bhI mahAvIra kA isI nAma se ullekha huA hai| jahA~ taka varddhamAna ke jIvana-vRtta 84 isibhAsiyAI suttAI

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kA sambandha hai AcArAMga,221 sUtrakRtAMga,222 bhagavatI,223 kalpasUtra224 Adi aneka prAcIna jainAgamoM meM hameM unake vyaktitva evaM darzana kA vistRta vivaraNa upalabdha ho jAtA hai| merI dRSTi se isa sambandha meM sandeha kA koI avakAza to nahIM hai ki RSibhASita ke varddhamAna, caubIsaveM tIrthaGkara ke rUpa meM mAnya bhagavAna mahAvIra hI haiN| isa tathya kA eka anya pramANa yaha hai ki AcArAMga ke dvitIya zrutaskandha ke 'bhAvanA' nAmaka adhyAya meM ullekhita evaM uttarAdhyayana225 ke 32veM adhyAya meM ullikhita mahAvIra ke upadezoM se RSibhASita ke inake upadezoM kI pUrNa samAnatA hai| prastuta adhyAya ke prArambha meM ve kahate haiM--cAroM ora se srota (Asrava) haiM, ina srotoM kA nivAraNa kyoM nahIM krte| srotoM kA nirodha kaise hotA hai? pA~ca indriyoM ke jAgRta hone para AtmA supta ho jAtI hai aura pA~ca ke supta hone para AtmA jAgRta hotI hai| pA~ca se raja (karmaraja) kA AdAna hotA hai aura pA~ca se hI raja (karmaraja) kA AdAna ruka jAtA hai| zrotra Adi pA~ca indriyoM ke zabdAdi viSaya manojJa yA amanojJa hote haiM, ataH na to manojJa ke prati rAga-bhAva honA cAhie aura na amanojJa ke prati dveSabhAva honA caahie| jo manojJa ke prati Asakta nahIM hotA aura amanojJa ke prati dveSita nahIM hotA, jo asupta (jAgRta) aura avirodhI hotA hai usake srota (Asrava) niruddha ho jAte haiN| jo mana aura kaSAyoM ko jItakara samyak tapa karatA hai vaha zuddhAtmA agni meM dI gaI haviS ke samAna pradIpta hotA hai| isa prakAra prastuta adhyAya pA~ca indriyoM aura mana ke saMyama para bala detA hai| prastuta adhyAya kI yaha viSaya vastu kucha zAbdika rUpAntaraNa ke sAtha AcArAMga ke dvitIya zrutaskandha ke bhAvanA nAmaka adhyayana meM tathA uttarAdhyayana ke pramAda-sthAna nAmaka 32veM adhyayana meM milatI hai| isase yaha pramANita hotA hai ki yaha vastutaH varddhamAna mahAvIra kA mUla upadeza rahA hogaa| isakA eka aMza 'devA vi taM namasati' dazavaikAlika kI prathama gAthA meM bhI milatA hai| yaha unakA mUla upadeza thA, isakI bhASA tadrUpa thii| isakA dUsarA pramANa yaha hai ki pAli tripiTaka-27 meM 'nigaMThanAtaputta' (nirgrantha jJAtaputra arthAt varddhamAna) ke upadeza meM savva vAri vArito' vAkyAMza pAyA jAtA hai| isa adhyAya meM bhI 'savva vArIhiM vArie' vAkyAMza hai| smaraNIya hai paM. rAhula sAMkRtyAyana ne isa 'vAri' kA artha jala yA pAnI kiyA hai, vaha ucita nahIM hai| yahA~ 'vAri' kA artha vAraNa karane yogya arthAt pApakarma haiN| mahAvIra ke upadeza ke sambandha meM sUtrakRtAMga meM bhI 'se vAriyA itthI sarAyabhattaM' kA ullekha hai|228 RSibhASita : eka adhyayana 85

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jaina sAhitya ke atirikta varddhamAna mahAvIra kA ullekha hameM pAli bauddhasAhitya meM bhI milatA hai| isameM inakA ullekha 'niggaMTha nAtaputta' ke rUpa meM huA hai| inheM buddha kA jyeSTha samakAlIna mAnA gayA hai / yadyapi pracalita buddha nirvANa saMvat aura vIra nirvANa saMvat ke AdhAra para varddhamAna mahAvIra se buddha lagabhaga 30 varSa choTe siddha hote haiM / unako buddha ke samakAlIna chaha tIrthaGkaroM meM mAnA gayA hai| pAli sAhitya meM unake sambandha meM jo ullekha milate haiM usa para pAzcAtya evaM bhAratIya vidvAnoM ne paryApta rUpa se vivecana kiyA hai, ataH maiM usa para vizeSa carcA karanA nahIM caahtaa| maiM kevala thera gAthA aTThakathA 229 kA eka sandarbha avazya prastuta karanA cAhU~gA jo vidvAnoM ke lie upekSita rahA hai| thera gAthA kI aTThakathA meM vaddhamANa thera ko vaizAlI kA licchavi vaMzIya rAjakumAra kahA gayA hai| yaha eka aisA tathya hai jo unakI saMgati varddhamAna mahAvIra ke sAtha baiThAtA hai| maiM tulanAtmaka adhyayana ke AdhAra para isa niSkarSa para pahu~cA hU~ ki theragAthA ke sabhI thera bauddha paramparA ke nahIM haiM, usameM buddha ke pUrvavartI aneka labdha-pratiSTha zramaNoM ke udgAra sammilita haiN| yadyapi sAmpradAyika abhiniveza ke kAraNa aTThakathAoM meM unheM bauddha paramparA se jor3ane kA prayatna kiyA gayA hai| jisa prakAra jaina paramparA meM RSibhASita aura uttarAdhyayana meM anya zramaNa paramparA ke RSiyoM ke vicAra saMkalita haiN| usI prakAra thera gAthA meM bhI anya zramaNaparamparA ke RSiyoM ke upadeza saMkalita haiN| isI AdhAra para merI yaha mAnyatA hai| ki RSibhASita ke vaddhamANa thera aura theragAthA ke vaddhamANa thera eka hI vyakti haiN| sAtha hI pAli-tripiTaka ke niggaMTha nAtaputta aura jaina paramparA ke varddhamAna mahAvIra bhI RSibhASita aura thera gAthA ke varddhamAna hI haiN| isa AdhAra para varddhamAna kI aitihAsikatA bhI suspaSTa hai / theragAthA meM bhI varddhamAna thera ne rAga ke prahINa kI vahI bAta kahI hai, jo AcArAMga aura uttarAdhyayana meM bhI kahI gaI hai| 30. vAyu RSibhASita kA tIsavA~ adhyAya vAyu nAmaka RSi se sambandhita hai | 230 RSibhASita ke atirikta vAyu nAmaka RSi kA ullekha jainAgama sAhitya meM anyatra upalabdha nahIM hai / yadyapi bhagavAn mahAvIra ke 11 gaNadharoM meM tIsare gaNadhara kA nAma vAyubhUti hai, 231 kintu vAyubhUti aura vAyu RSi eka hI vyakti hai, yaha kaha pAnA kaThina hai, kyoMki isa sambandha meM koI antara yA bAhya sAkSya upalabdha nahIM hai| bauddha paramparA meM vAyu kA ullekha mAtra eka devatA ke rUpa meM huA hai| 86 isibhAsiyAI suttA

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vaidika srotoM meM bhI mukhyataH vAyu ko eka deva ke rUpa meM hI svIkAra kiyA gayA hai| mAtra mahAbhArata ke zAnti parva meM vAyu nAmaka eka prAcIna RSi kA ullekha hai, jo zarazayyA para par3e hue bhISmajI ko dekhane Aye the| isI prakAra mahAbhArata ke zalya parva meM vAyu cakra, vAyu jvAla, vAyu bala, vAyu maNDala, vAyu retA evaM vAyuvega nAmaka RSiyoM ke ullekha haiM; kintu prathama to ye paurANika hI ho jAte haiM, aitihAsika nhiiN| dUsare inakI vAyu RSi se koI saMgati bhI nahIM pratIta hotI hai| isake atirikta mahAbhArata meM hI vAyu bhakSa nAmaka eka anya RSi kA bhI ullekha hai, jo yudhiSThira kI sabhA meM upasthita the tathA jinakI mArga meM kRSNa se bheMTa huI thI 232 | vaise vAyu bhakSI tApasoM kA ullekha aupapAtika meM bhI hai| jahA~ taka RSibhASita meM vAyu RSi ke upadezoM kA prazna hai, ve mukhya rUpa se karmasiddhAnta kA pratipAdana karate haiN| ve kahate haiM ki jaisA bIja hotA hai vaisA phala hotA hai, acche karmoM kA phala acchA aura bure karmoM kA phala burA hotA hai / koI bhI karma niSphala nahIM jAtA hai| karma kA phala maraNottara kAla meM kaise milatA hai, ise puSTa karate hue kahA gayA hai ki pAnI to jar3oM ko diyA jAtA hai, kintu phala zAkhAoM para lagate haiN| jisa prakAra phala jahA~ siJcana kiyA gayA hai, vahA~ na hokara anya kSetra aura kAla meM hotA hai, usI prakAra kRta-karmoM kA phala bhI anya kSetra aura kAla meM hotA hai| karma siddhAnta ke isa sAmAnya pratipAdana ke atirikta isa adhyAya meM koI navIna tathya nahIM milatA hai| 31. pArzva RSibhASita ke ikatIsaveM adhyAya meM arhat pArzva ke dArzanika vicAroM kA saMkalana hai| 233 yadyapi jainoM kI paramparAgata mAnyatA to yaha hai ki ye arhat pArzva teIsaveM tIrthaMkara pArzva ke kAla meM hue eka pratyekabuddha haiM aura tIrthaMkara pArzva se bhinna haiN| kintu, sabhI vidvAn isa sambandha meM ekamata haiM ki ye svayaM tIrthaMkara pArzva hI haiN| inake upadezoM meM cAturyAma kA pratipAdana isa mAnyatA kA puSTa pramANa hai| 234 yadyapi pArzva ke sambandha meM bauddha aura vaidika srotoM se spaSTataH koI jAnakArI nahIM milatI hai, kintu bauddha paramparA meM nirgrantha jJAta-putra ke nAma se jo cAturyAma saMyama kA pratipAdana huA hai vaha vastutaH pArzva kA cAturyAma hI hai| isI prakAra bauddha sAhitya meM buddha ke cAcA vappa zAkya ke nirgrantha paramparA ke anuyAyI hone kI sUcanA milatI hai| vappa bhI pArzva kI paramparA se hI sambandhita rahe hoMge, kyoMki mahAvIra kI paramparA to usa samaya vikasita ho rahI thI / pArzva RSibhASita : eka adhyayana 87

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kI aitihAsikatA aneka pramANoM se puSTa hotI hai aura ise aneka paurvAtya aura pAzcAtya vidvAnoM ne svIkAra kiyA hai| isa sambandha meM maiMne apane grantha 'arhat pArzva aura unakI paramparA' meM vistAra se vicAra kiyA hai, ataH jijJAsu pAThakoM se use vahA~ dekhane kI apekSA kI jA sakatI hai|235 jainAgama sAhitya meM pArzva evaM unakI paramparA ke sambandha meM AcArAMga,236 sUtrakRtAMga,237 samavAyAMga,238 bhagavatI,239 aupapAtika,240 rAjapraznIya,241 nirayAvalikA,242 kalpasUtra,243 AvazyakacUrNi244 Adi meM pAye jAte haiN| isake aneka kathA-granthoM meM pArzva ke jIvana-vRtta kA AMzika rUpa se yA svatantra rUpa se ullekha hai| uttarAdhyayana, sUtrakRtAMga aura bhagavatI meM pArzva aura mahAvIra kI paramparA ke antara ko spaSTa kiyA gayA hai|245 mukhya vivAdAspada prazna the-cAturyAma aura pA~ca mahAvrata, sacelatA aura aceltaa| kintu, inake atirikta pratikramaNa, ahiMsA sambandhI pratyAkhyAna ke svarUpa tathA sAmAyika saMyama, saMvara, viveka evaM vyutsarga ke svarUpa ko lekara bhI matabheda the jinakI carcA hameM sUtrakRtAMga aura bhagavatI se milatI hai| bhagavatIsUtra ke anusAra kAlasyavaizika putra nAmaka pAzrvApatya anagAra ne mahAvIra ke saMgha meM praveza karate samaya paMca mahAvratoM evaM sapratikramaNa dharma ke sAtha-sAtha nagnatA, muNDitatA, asnAna, adantadhAvana, chatrarahita evaM upAnaha (jUte) rahita honA, bhUmizayana, phalaka-zayana, kASTha-zayana, kezaloca, brahmacarya, (bhikSArtha) paragRha-praveza, labdha-alabdha meM samabhAva Adi niyamoM ko bhI grahaNa kiyA thaa|246 isase spaSTa hai ki ye niyama pArzva kI paramparA meM apracalita the| cheda sUtroM meM muni AcAra meM chAtA, jUte, camar3e ke thaile rakhane evaM kSuramuNDana sambandhI jo vidhAna upalabdha hote haiM ve pArkhApatyoM ke prabhAva ke kAraNa hI mahAvIra kI paramparA meM Aye the| yaha bhI satya hai ki pArkhApatya zramaNoM kI sUvidhAvAdI aura bhogavAdI pravRttiyoM ke kAraNa hI Age calakara pAsattha (pArzvastha) zabda zithilAcAra kA paryAya bana gyaa| jJAtA aura AvazyakacUrNi meM pArkhApatya paramparA ke aneka zramaNoM evaM zramaNiyoM ke zithilAcArI hone ke ullekha haiN|247 isa carcA kA niSkarSa mAtra yahI hai ki pArzva eka aitihAsika RSi haiN| unakI paramparA jo apekSAkRta suvidhAvAdI thI, mahAvIra ke yuga meM pracalita thI tathA aneka pApitya zramaNa mahAvIra ke saMgha meM praviSTa ho rahe the| jahA~ taka RSibhASita meM varNita pArzva ke dharma-darzana kA prazna hai, vaha nizcita hI pArzva kI dhArmika evaM dArzanika mAnyatAoM kA prAmANika evaM upalabdha prAcInatama rUpa hai| RSibhASita meM pArzva ke dArzanika evaM AcAra sambandhI donoM hI prakAra ke vicAra upalabdha haiN| yahA~ yaha bhI smaraNa rakhane yogya 88 isibhAsiyAI suttAI

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hai ki RpibhASita meM pArzva nAmaka adhyayana kA vaha pAThAntara bhI upalabdha hai, jo gati vyAkaraNa nAmaka grantha meM samAhita thaa|248 dArzanika dRSTi se isameM loka kA svarUpa, jIva evaM pudgala kI gati, karma aura phala vipAka tathA isa vipAka ke phalasvarUpa hone vAlI vividha gatiyoM kI carcA hai| sAtha hI isameM paMca astikAyoM evaM mokSa ke svarUpa kI carcA bhI upalabdha hotI hai| AcAra sambandhI carcA meM cAturyAma, kaSAya, prANAtipAta se mithyA darzana taka 18 pApasthAna evaM ucita bhojana Adi kI carcA hai| sarvaprathama isameM loka evaM paMcAstikAya ko zAzvata kahA gayA hai| kintu, loka ko zAzvata mAnate hue bhI use pAriNAmika arthAt parivartanazIla kahA gayA hai| pArzva loka ko zAzvata mAnate haiM, yaha bAta bhagavatIsUtra meM bhI upalabdha hotI hai| punaH jIva aura pudgala donoM ko gatizIla kahA gayA hai tathA jIva ko svabhAvataH UrdhvagAmI aura pudgala ko adhogAmI kahA gayA hai| sAmAnyatayA dravyagati, kSetragati, kAlagati aura bhAvagati ina cAra gatiyoM kI carcA hai, kintu, pAThAntara meM prayoga gati (para-prerita) aura visrasAgati (sva-prerita gati) kI bhI carcA hai| isameM aSTa prakAra kI karma-granthiyoM kI, deva, nAraka, manuSya aura tiryaJca ina cAra gatiyoM kA bhI ullekha hai| pAThAntara audayika aura pAriNAmika gati kA bhI nirdeza karatA hai| sAtha hI yaha bhI batAyA gayA hai ki jIva svakRta puNya-pApa ke phala kA bhoga karatA hai| anta meM naitika vicAroM ko prastuta karate hue kahA gayA hai ki jo cAturyAma se yukta, kaSAyarahita, acitta-bhojI (mRtabhojI) hotA hai, vaha aSTa karma-granthiyoM kA bandhana nahIM karatA hai aura anta meM mukti ko prApta karatA hai| 249 32. piMga RSibhASita meM piMga kA ullekha brAhmaNa parivrAjaka arhat RSi ke rUpa meM haA hai|250 brAhmaNa parivrAjaka vizeSaNa se hI yaha bAta spaSTa ho jAtI hai ki ve brAhmaNa paramparA ke RSi the| RSibhASita meM unakA jo upadeza saMkalita hai usameM mukhya rUpa se AdhyAtmika kRSi kA svarUpa pratipAdita kiyA gayA hai| piMga RSi se kisI ajJAta RSi kA prazna hai ki ApakA kheta (kSetra) kauna-sA hai? bIja kyA hai ? naMgala kyA hai? usake uttara meM kahA gayA hai ki AtmA kSetra hai, tapa bIja hai, saMyama naMgala hai, ahiMsA aura samiti baila haiN| yahI dharma rUpI kRSi hai| alubdha muni ke lie yahI kRSi zobhatI hai tathA paraloka meM sukhAvaha hotI hai| RSibhASita : eka adhyayana 89

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sarva prANiyoM ke prati dayA karatA huA jo isa prakAra kI kRSi karatA hai vaha cAhe brAhmaNa ho, kSatriya ho, vaizya ho yA zUdra ho siddhi ko prApta karatA hai|251 yaha AdhyAtmika kRSi kA svarUpa hai jo eka ora AdhyAtmika sAdhanA ke vibhinna aMgoM ko spaSTa karatA hai, to dUsarI ora yaha bhI spaSTa karatA hai ki isa prakAra kI AdhyAtmika kRSi karane vAlA vyakti cAhe vaha kisI jAti kA ho mukti ko prApta karatA hai| isI adhyAya meM sabase mahattvapUrNa bAta jo hameM dekhane ko milatI hai vaha yaha hai ki eka brAhmaNa parivrAjaka cAroM vargoM kI mukti kI avadhAraNA ko pratipAdita karatA hai| svayaM RSibhASita meM hI isa prakAra kI AdhyAtmika kRSi kA varNana kucha bhinna rUpa meM hameM mAtaMga nAmaka 26veM adhyAya meM bhI milatA hai| jahA~ piMga nAmaka isa adhyayana meM kevala cAra gAthAoM meM dUsarA vivaraNa hai vahA~ mAtaMga meM 8 gAthAoM meM isakA vivaraNa prastuta kiyA gayA hai| isa prakAra isa adhyAya se AdhyAtmika kRSi kA vivaraNa 26veM mAtaMga adhyAya kA hI eka saMkSipta rUpa hai| jaina paramparA meM to hameM isa prakAra kI kRSi kA vivaraNa dekhane ko nahIM milA, kintu bauddha paramparA meM suttanipAta aura saMyuttanikAya meM isa AdhyAtmika kRSi kA nirUpaNa hai| suttanipAta ke caturtha kasibhAradvAja sutta meM dUsarA vivaraNa huA hai| vahA~ buddha svayaM apane ko eka kRSaka ke rUpa meM prastuta karate haiM aura kahate haiM-zraddhA merA bIja hai, tapa vRSTi hai, prajJA mere yuga aura naMgala haiM, lajjA naMgala daNDa hai| mana jota hai aura smRti merI phAla evaM chakunI hai| maiM vacana aura AhAra ke viSaya meM saMyata huuN| satya kI nirAI karatA huuN| nirvANa kI ora jAne vAlA vIrya arthAta puruSArtha mere jote hae baila haiN| ve nirantara usa dizA kI ora jA rahe haiM jahA~ jAkara koI zoka nahIM krtaa| isa prakAra kI jAne vAlI khetI amRta phalapradAyI hotI hai aura aisI khetI karake manuSya saba duHkhoM se mukta ho jAtA hai| saMyuttanikAya meM bhI lagabhaga isI prakAra kA vivaraNa upalabdha hotA hai| AdhyAtmika kRSi sambandhI vivaraNa isa tathya kI ora hameM sUcita karatA hai ki samAja meM bhikSopajIvI zramaNoM ke prati bhI kahIM-kahIM Akroza bhI thA aura unase yaha kahA bhI jAtA thA ki tuma bhikSA mA~gane kI apekSA khetI kyoM nahIM karate? isake pratyuttara meM zramaNa apane AdhyAtmika kRSi kA vivaraNa prastuta karate the| ___RSibhASita ke atirikta piMga sambandhI vivaraNa hameM bauddha paramparA meM bhI milatA hai|252 bauddha paramparA meM aMguttaranikAya meM piMgiyAnI nAmaka eka brAhmaNa 90 isibhAsiyAI suttAI

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kA ullekha hai jo vaizAlI kA nivAsI aura buddha kA anuyAyI thaa| saMyuttanikAya meM eka anya piMgI kA ullekha upalabdha hotA hai jisane arhata pada ko prApta kiyA thaa| suttanipAta meM bhI hameM maharSi piMgI kA ullekha upalabdha hotA hai| suttanipAta ke pArAyaNavagga meM sarvaprathama maharSi piMgI ko bAvArI kA ziSya batAyA gayA hai| bAvArI ke 16 ziSyoM meM maharSi piMgI bhI eka haiN| inheM loka-vizruta, dhyAnI, pUrva saMskAroM se susaMskRta, gaNI Adi vizeSaNa bhI die gae haiN| pArAyaNavagga ke piMgI mAnavaka pucchA sutta meM buddha aura piMgI ke bIca haI carcA kA bhI ullekha hai| yahA~ piMgI buddha ke sammukha apanI vRddhAvasthA kA bhI citraNa prastuta karate haiM aura kahate haiM ki maiM jIrNa hU~, durbala hU~, vivarNa hU~, mere netra aura kAna ThIka nahIM haiN| Apa mujhe dharma kA upadeza kareM jise jAnakara janma-jarA kA antara kara sakU~ aura bIca meM hI moha sahita mRtyu ko na prApta kruuN| buddha piMgI ko apramatta banane kA tathA tRSNA kA anta karane kA upadeza dete haiN| suttanipAta ke uparyukta vivaraNa se spaSTa hai ki piMga buddha ke samakAlIna haiM, kintu vaya meM unase jyeSTha haiN| suttanipAta meM unake buddha ke anuyAyI hone kA vivaraNa buddha zAsana kI mahimA dikhAne hetu hai| ataH sUttanipAta kA sampUrNa vivaraNa yathAvat rUpa meM svIkAra nahIM kiyA jA sakatA hai| pro. sI. ema. upAsaka253 ne pAli sAhitya meM ullekhita piMgI yA piMgiyAnI ke RSibhASita ke piMga se bhinna hone kI sambhAvanA vyakta kI hai| unake anusAra RSibhASita ke piMga eka prAcIna RSi haiM, jisase piMgI yA piMgiyAnI kI paramparA calI hai| hameM pro. upAsaka ke isa niSkarSa se sahamata hone meM koI Apatti nahIM hai| yaha sambhava hai ki piMga RSi kI paramparA meM hue kisI piMgiyAnI ne bauddha dharma svIkAra kiyA ho| kintu, suttanipAta ke uparyukta ullekha kI jisakI hamane carcA kI hai pro. upAsaka ne sambhavataH use lakSya meM nahIM liyA hai| ve saMyuttanikAya aura aMguttaranikAya ke piMgiyAnI kI carcA karate haiN| suttanipAta meM inheM maharSi bAvArI ziSya batAyA hai, ataH yahA~ piMgI, paramparA kA nahIM apitu vyakti kA sUcaka hai| punaH piMgI ko vyakti ke rUpa meM maharSi, gaNanAyaka, lokavizruta, dhyAnI Adi vizeSaNa diye gaye haiN| ve nizcaya hI buddha se jyeSTha haiN| suttanipAta meM ullekhita piMgI ko RSibhASita kA piMga RSi mAnA jAye yA unakA ziSya mAnA jAe yaha vivAda kA viSaya ho sakatA hai, kintu isase RSibhASita ke piMga nAmaka arhat RSi kI aitihAsikatA saMpuSTa hotI hai| suttanipAta kI aTThakathA meM piMgI ko arhata kahA gayA hai|254 ataH sambhAvanA yaha bhI ho sakatI hai ki sattanipAta ke piMgI hI RSibhASita ke piMga hoN| RSibhASita : eka adhyayana 91

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mahAbhArata meM piMgala nAmaka RSi kA ullekha milatA hai|25 kintu, inakI RSibhASita ke piMga se kAlika evaM anya AdhAroM para ekarUpatA batA pAnA kaThina hai| 33. mahAzAlaputra aruNa RSibhASita kA 33vAM adhyAya mahAzAlaputra aruNa ke upadezoM se sambandhita hai| RSibhASita ke atirikta jaina Agamika evaM Agametara sAhitya meM aruNa kA koI ullekha upalabdha nahIM hotA hai| RSibhASita meM inheM mahAzAlapatra aruNa kahA gayA hai|256 prazna yaha hai ki ye aruNa RSi kauna haiM? vastutaH aruNa aupaniSadika RSi haiN| zubriga aruNa kA tAdAtmya aupaniSadika RSi AruNi se karate haiM,257 kintu yaha mAnyatA ucita nahIM hai| kyoMki, AruNi kA dUsarA nAma uddAlaka bhI hai aura RSibhASita meM uddAlaka kA svatantra adhyAya hai| svayaM AruNi zabda bhI yaha sUcita karatA hai ki ve aruNa ke putra (vaMzaja) yA ziSya hoNge| ataH mahAzAlaputra aruNa AruNi-uddAlaka ke pitA evaM guru haiN| vaidika koza aura mahAbhArata nAmAnukramaNikA meM AruNi-uddAlaka ko eka vyakti mAnA gayA hai aura aruNa ko unakA pitA kahA gayA hai|258 zatapathabrAhmaNa aura bRhadAraNyakopaniSad ke anusAra inakA pUrA nAma 'aruNa aupavezi gautama' thaa| upavezi ke ziSya hone se aupavezi aura gautama gotra ke hone se gautama kahalAte haiN|259 kintu, prazna yaha hai ki RSibhASita meM inake nAma ke sAtha mahAzAlaputra nAmaka jo vizeSaNa jur3A hai usakI kyA saMgati hai? chAndogyopaniSad ke anusAra azvapati se zikSita brAhmaNa mahAzAla kahe jAte the,260 cU~ki inakI zikSA bhI azvapati ke dvArA huI hai| yahI kAraNa ho sakatA hai ki inheM mahAzAlapatra kahA gayA ho| ataH siddha hotA hai ki RSibhASita ke mahAzAlaputra aruNa aupaniSadika RSi aruNa aupavezi gautama haiM aura AruNi-uddAlaka ke pitA evaM guru haiN| isa adhyAya meM mithilA adhipati saMjaya kA nAma bhI AyA hai| isa sambandha meM hamane Age 39veM saMjaya nAmaka adhyAya ke prasaMga meM vicAra kiyA hai| yadyapi bauddha paramparA meM aruNa nAmaka pA~ca vyaktiyoM kA ullekha prApta hotA hai,261 kintu unake sambandha meM upalabdha vivaraNoM ke AdhAra para unameM se kisI ke bhI sAtha RSibhASita ke aruNa kI saMgati nahIM baiThatI hai| ataH niSkarSa yahI hai ki RSibhASita ke mahAzAlaputra aruNa aupaniSadika aruNa aupavezi gautama haiN| 92 isibhAsiyAI suttAI

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jahA~ taka RSibhASita meM pratipAdita aruNa RSi ke upadezoM kA prazna hai, ye kahate haiM ki vyakti ke bhASA-vyavahAra aura karma (AcaraNa) ke AdhAra para hI usake paNDita yA mUrkha hone kA nirNaya kiyA jA sakatA hai| aziSTa vANI, duSkarma aura kArya - akArya ke viveka kA abhAva -- ye mUrkha ke lakSaNa haiN| isake viparIta ziSTavANI, sukRtakarma aura dharma-adharma kA viveka paNDitajana ke lakSaNa haiN| isake sAtha hI isameM yaha bhI batAyA gayA hai ki vyakti para saMsarga kA sarvAdhika prabhAva par3atA hai| isa tathya ko aneka udAharaNoM se puSTa bhI kiyA gayA hai / anta meM yaha kahA gayA hai ki jitendriya aura prajJAvAna sAdhaka ko samatva aura ahiMsA ko samyak prakAra jAnakara kalyANakArI mitroM kA hI saMsarga karanA cAhie 262 | 34. RSigiri RSibhASita ke cautIsaveM adhyAya meM RSigiri nAmaka brAhmaNa parivrAjaka ke upadezoM kA saMkalana hai| RSigiri nAmaka brAhmaNa parivrAjaka kA ullekha RSibhASita ke atirikta anyatra kahIM upalabdha nahIM hotA hai| yadyapi RSidatta, RSigupta Adi nAmoM ke ullekha milate haiM, kintu inakI RSigiri se koI saMgati biThA pAnA kaThina hai| isI prakAra bauddha aura vaidika paramparA meM bhI hameM RSigiri nAmaka brAhmaNa parivrAjaka kA koI ullekha nahIM milA / ataH inake vyaktitva ke sambandha meM kisI prakAra kI jAnakArI de pAnA kaThina hai| jahA~ taka RSigiri ke upadezoM 263 kA prazna hai, ve mUrkho yA duSTajanoM dvArA diye gaye kaSToM ko samabhAvapUrvaka sahana karane kA nirdeza dete haiN| ve kahate haiM ki yadi koI parokSa meM nindA karatA hai, to yaha socakara samabhAva dhAraNa karanA cAhiye ki vaha pratyakSa meM to AlocanA nahIM karatA hai| yadi koI pratyakSa meM AlocanA karatA hai, to yaha socanA cAhie ki vaha kevala zabdoM se nindA karatA hai, hamAre zarIra ko to pIr3A nahIM pahu~cAtA hai| yadi koI pIr3A pahu~cAtA hai, to yaha socanA cAhiye ki vaha hamArA zastra se aMga-bhaMga to nahIM karatA hai| yadi koI aMga-bhaMga karatA hai, to socanA cAhie ki vaha aMga-bhaMga karatA hai, kintu prANa -haraNa to nahIM karatA hai| yadi vaha prANa haraNa karatA hai, to yaha socanA cAhie ki vaha prANa hI letA hai dharmabhraSTa to nahIM karatA hai| ajJAnI to mUrkha svabhAva ke hote haiM, unheM hitAhita kA jJAna nahIM hotA hai, aisA samajhakara unake prati samabhAva dhAraNa karanA caahie| RSibhASita : eka adhyayana 93

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jJAtavya hai ki yahI vivaraNa hameM pAli sAhitya meM bhI milatA hai| jahA~ buddha kisI bhikSu se pUchate haiM ki yadi koI tumhArI AlocanA karatA hai to tuma kyA karoge? aura vaha kahatA hai ki yaha socUMgA ki vaha merI AlocanA hI to karatA hai, mujhe pITatA to nahIM hai| isI prakAra samagra carcA vahAM bhI doharAI gayI hai| antara mAtra yaha hai ki vahA~ carcA bhagavAna buddha aura eka bhikSu ke madhya hai, jabaki prastuta adhyAya meM yaha RSigiri ke upadeza ke rUpa meM varNita hai| isake atirikta isa adhyAya meM loka ke svarUpa ko jAnakara pA~ca mahAvrata se yukta, kaSAyarahita, saMyamI evaM jitendriya banane kA nirdeza kiyA gayA hai| bhogoM meM Asakta dIna vyakti kabhI jIvana kI AkAMkSA karatA hai, to kabhI mRtyu kI aura isa prakAra vaha apanA hI nAza karatA hai| jabaki jo kAma-vAsanAoM meM lubdha nahIM hotA hai, vaha chinna-srota anAsravI mukti ko prApta karatA hai| RSigiri kA yaha upadeza sAmAnya rUpa meM anyatra bhI upalabdha hai, ataH upadeza ke AdhAra para unakI kisI viziSTa avadhAraNA kA jJAna nahIM hotA hai| 35 uddAlaka RSibhASita ke 35veM adhyAya meM uddAlaka (addAlaa) ke upadeza saMkalita haiN| jaina Agamika evaM Agametara sAhitya meM RSibhASita ke atirikta anyatra kahIM bhI uddAlaka kA ullekha nahIM milatA hai| vastutaH uddAlaka eka aupaniSadika RSi haiN| ye aruNa aupavezi gautama ke putra the| inakA prasiddha nAma uddAlaka-AruNi hai| aruNa ke putra hone se unheM AruNi kahA jAtA hai| inakA ullekha zatapathabrAhmaNa, kauSItakibrAhmaNa, aitareyabrAhmaNa, bRhadAraNyakopaniSad, chAndogyopaniSad Adi meM milatA hai|264 ye apane pitA aruNa, madravAsI, pataMcalakApya ke ziSya the| inake putra zvetaketu the| yadyapi inheM naciketA kA bhI pitA kahA gayA hai, kintu zrI sUryakAnta ne vaidikakoza meM isa sambandha meM sandeha prakaTa kiyA hai|265 uddAlaka kA ullekha pAli sAhitya ke uddAlaka jAtaka meM milatA hai|266 usake anusAra ye banArasa ke rAjA ke purohita ke putra the, jo eka dAsI se utpanna hue the| pazcAt zikSA hetu takSazilA gaye aura zikSita hokara saMnyAsiyoM ke eka varga ke AcArya bana gye| inhoMne vArANasI taka kI yAtrA kI aura janatA meM paryApta pratiSThA arjita kii| kintu, purohita ne inake chadma jIvana kI yathArthatA ko jAnakara saMnyAsa chor3ane ko vivaza kiyA aura apane adhIna purohita banA diyaa| 94 isibhAsiyAI suttAI

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isI sandarbha meM zvetaketu kA ullekha AyA hai| vaidika paramparA meM zvetaketu ko uddAlaka putra kahA gayA hai| ina sabhI sandarbho se aisA lagatA hai ki bauddha paramparA meM isa kathAnaka ko thor3A vikRta karake prastuta kiyA gayA hai| ina saba AdhAroM para hama yaha kaha sakate haiM ki RSibhASita, jAtaka kathA aura upaniSadoM meM ullekhita uddAlaka eka hI vyakti hai| jahA~ uddAlaka ke RSibhASita meM upalabdha upadezoM267 kA prazna hai, vahA~ sarvaprathama unhoMne krodhAdi cAra kaSAyoM ko varNya kahA hai| jo inakA sevana karatA hai vaha saMsAra meM paribhramaNa karatA hai aura jo inakA sevana nahIM karatA hai vaha akrodhita, nirahaMkArI, amAyAvI evaM alobhI sAdhaka trigupta, tridaNDavirata, gauravarahita, cAra vikathAoM se virata, pA~ca samitiyoM se yukta aura pA~ca indriyoM se saMvRta hokara, zarIra saMdhAraNArtha evaM yoga nirvAhArtha navakoTi parizuddha udgama-utpAda doSarahita, vibhinna U~ca-nIca kuloM se prApta parakRta, paranisRta, vigata aGgAra, vigata dhUma, zastrAnIta, zastra pariNata bhikSA (piNDa), zayyA aura upadhi kA bhoga karatA hai| isake pazcAt isameM svArtha aura parArtha kI samasyA kI carcA karate hue AtmArtha ke sAdhana kA nirdeza diyA gayA hai| inakA mantavya hai ki AtmArthI hI sacce arthoM meM lokamaMgala kara sakatA hai| jo vyakti apanI vAsanAoM aura kaSAyoM meM niyantraNa nahIM rakha pAtA hai, vaha kaise loka-kalyANa (parArtha) karegA? AtmArtha ke binA parArtha to bandhana kA hI kAraNa banatA hai| kyoMki, parizuddha AtmA hI sva-para donoM ke lie zAnti pradAtA hotA hai| isa adhyAya meM pA~ca indriyoM, saMjJAoM (mana kI AkAMkSAoM), tridaNDa, trizalya, trigarva aura bAvIsa parISahoM ko cora kahA gayA hai, kyoMki ye AtmazAnti rUpI dhana kI corI karate haiN| ataH anta meM sAdhaka ko sarvatra jAgrat rahane kA sandeza diyA gayA hai| ___ isa adhyAya kI vizeSatA yaha hai ki isameM jaina AcAra kI paramparAgata zabdAvalI kA hI prayoga dekhA jAtA hai| ataH yaha vicAra ho sakatA hai ki kyA granthakartA ne uddAlaka ke mukha se apanI hI mAnyatAoM kA pratipAdana karavAyA hai yA unakI apanI mAnyatAe~ hI thIM? sAdhaka aura bAdhaka pramANoM ke abhAva meM Aja isa sambandha meM nirNayAtmaka rUpa se kucha bhI kaha pAnA kaThina hai| phira bhI isa sambhAvanA se inakAra nahIM kiyA jA sakatA hai ki jaina paramparA ne apanI samakAlIna paramparAoM se paryApta rUpa se grahaNa kiyA hogaa| RSibhASita : eka adhyayana 95

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36. nArAyaNa (tArAyaNa) RSibhASita kA chattIsavA~ adhyayana nArAyaNa (tArAyaNa) RSi ke upadezoM se sambandhita hai| jaina sAhitya meM RSibhASita ke atirikta nArAyaNa RSi kA ullekha sUtrakRtAMga268 evaM sUtrakRtAMgacUrNi269 meM milatA hai| RSibhASita meM inake nAma ke pUrva 'vitta' vizeSaNa lagAyA gayA hai, kintu isakA kyA tAtparya hai yahA~ spaSTa nahIM hai| sUtrakRtAMga meM inakA ullekha nami, asitadevala, bAhuka Adi ke sAtha huA hai| sUtrakRtAMga aura RSibhASita donoM se yaha spaSTa hai ki ye jainetara paramparA ke RSi haiM, tathApi inheM jaina paramparA meM sammAnita rUpa meM dekhA jAtA thaa| ___nArAyaNa RSi ke upadeza kA mukhya pratipAdya krodhAgni kI durnivAryatA hai|270 kahA gayA hai ki agni ko jala se zAnta kiyA jA sakatA hai, kintu krodhAgni kA nivAraNa kaThina hai| agni to eka hI bhava (jIvana) ko samApta karatI hai, kintu krodhAgni to aneka bhavoM ko samApta karatI hai| agni se jalA huA zAnti prApta kara letA hai, kintu krodhAgni se jalA huA to bAra-bAra duHkha (azAnti) kA anubhava karatA hai| sAmAnya andhakAra to jyoti yA maNi se dUra kiyA jA sakatA hai, kintu krodha rUpI andhakAra to durnivArya hai| punaH, krodha apane ko aura dUsaroM ko donoM ko jalAtA hai| usake kAraNa dharma, artha aura kAma tInoM hI puruSArtha naSTa ho jAte haiM ataH krodha kA nirodha karanA caahie| yadyapi jaina paramparA meM AThaveM vAsudeva kA nAma bhI nArAyaNa hai, jinheM lakSmaNa bhI kahA gayA hai, kintu RSibhASita ke nArAyaNa (tArAyaNa) inase bhinna haiN| inakI pahacAna vaidika paramparA ke nArAyaNa RSi se kI jA sakatI hai| vaidika yA hindU paramparA meM nArAyaNa svayaM Izvara kA hI nAma hai, kintu usameM nArAyaNa nAmaka RSi bhI hue haiM, jinheM bhI Izvara kA avatAra mAnA jAtA hai| sAmAnyatayA inheM nara-nArAyaNa nAmaka RSi-yugala ke rUpa meM jAnA jAtA hai|271 inhoMne badarIkAzrama meM rahakara sahasroM varSoM taka tapa kiyA hai|272 zAntiparva meM nArada ke sAtha inake saMvAda kA ullekha hai|273 taittirIya AraNyaka kA dasavA~ prapAThaka nArAyaNopaniSad ke nAma se prasiddha hai|74 bauddha paramparA meM nArAyaNa nAmaka RSi ke sambandha meM koI jAnakArI nahIM milatI hai| anyatra upalabdha vivaraNoM ke AdhAra para yaha kahA jA sakatA hai ki sUtrakRtAMga aura RSibhASita meM ullekhita nArAyaNa (tArAyaNa) hindu paramparA ke nArAyaNa nAmaka RSi hI haiN| 96 isibhAsiyAI suttAI

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37. zrIgiri RSibhASita kA saiMtIsavA~ adhyAya zrIgiri nAmaka brAhmaNa parivrAjaka se sambandhita hai| yaha adhyAya tetalIputra (10), bAhuka (14), utkaTavAdI (20), evaM pArzva (31) adhyayana ke samAna pUrNataH gadyarUpa meM hai| RSibhASita ke atirikta zrIgiri kA ullekha na to jaina sAhitya meM kahIM upalabdha hotA hai aura na bauddha evaM vaidika sAhitya meM hii| ataH zrIgiri ke vyaktitva ke sambandha meM hameM koI jAnakArI kinhIM bhI srotoM se upalabdha nahIM hai| ___ prastuta adhyAya ke prathama bhAga meM hameM sRSTi sambandhI tIna siddhAntoM kA ullekha milatA hai| 275 isameM kahA gayA hai ki (1) sarvaprathama jala hI thA usameM aNDA prakaTa huA, phira loka (sRSTi) utpanna huA aura vaha sazvasita (jIvana yukta) huA--aisA varuNa vidhAna nahIM hai| yahA~ zrIgiri sRSTi kI jala evaM aNDe se utpatti hone sambandhI avadhAraNA kA khaNDana karate haiN| yaha spaSTa hai ki sRSTi sambandhI yaha avadhAraNA aupaniSadika cintana meM upasthita thii| sUtrakRtAMga meM bhI isa avadhAraNA ko prastuta karake usakA khaNDana kiyA gayA hai|276 (2) sRSTi sambandhI dUsarI avadhAraNA 'mAyA' kI hai--sRSTi ko mAyA se prasUta kahA jAtA hai, kintu zrIgiri isakA khaNDana karate hue kahate haiM ki yaha vizva mAyA nahIM hai| isa prakAra ina do avadhAraNAoM kA khaNDana karane ke pazcAt ve apanI tIsarI avadhAraNA zAzvatavAda ko prastuta karate hue kahate haiM ki (3) aisA nahIM thA ki vizva kabhI nahIM thA, kabhI nahIM hai athavA kabhI nahIM rhegaa| isa prakAra yahA~ sRSTi ko zAzvata svIkAra kiyA gayA hai| yaha avadhAraNA pArzva kI bhI thI, jisakA bhagavatIsUtra (5/9) meM mahAvIra ne bhI samarthana kiyA thaa| vaidika paramparA meM yaha avadhAraNA mImAMsA darzana ke nikaTa hai| upaniSadoM meM bhI isakA ullekha milatA hai| zrIgiri ke AcAra sambandhI upadezoM se aisA lagatA hai ki ve vaidika karmakANDa ke samarthaka the, phira bhI unake dvArA prastuta agnihotra (yajJa) meM prANI hiMsA kA vidhAna nahIM hai| ve kahate haiM--ubhaya kAla, ubhaya sandhyA meM dUdha, makkhana, madhu, kSAra, zaMkha aura samidhA ko ekatrita kara unheM samarpita karatA huA agnihotra kuNDa ko jAgRta rakhate hue maiM rhuuNgaa| isIlie maiM yaha saba kahatA hU~ jise sunakara sAdhaka sUrya ke sAtha gamana kare, jahA~ rAtri ho jAve vahIM ruka jAye aura sUrya ke udita hone para prAcI, pratIci, uttara yA dakSiNa dizA meM yugamAtra (cAra hasta pramANa bhUmi) ko dekhatA huA yathArIti vicaraNa kre| sUrya ke sAtha RSibhASita : eka adhyayana 97

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gamana kI yaha bAta prakArAntara se jaina paramparA meM 'kappa' (dazAzrutaskandha 5/68), nisIha (nizItha 10/31-34) aura dasaveyAliya (dazavaikAlika 8/28) meM bhI upalabdha hai|277 sAmAnyatayA yaha avadhAraNA usa yuga ke sabhI zramaNa - brAhmaNa parivrAjakoM meM pracalita thii| isa prakAra tulanAtmaka dRSTi se zrIgiri ke vicAroM kI prAmANika jAnakArI hote hue bhI hameM unake vyaktitva ke sambandha meM koI prAmANika jAnakArI upalabdha nahIM hai| 38. sAriputra (sAtiputta) RSibhASita kA ar3atIsavA~ adhyAya sAriputra (sAtiputta) arhat buddha ke upadezoM se sambandhita hai| ye sAtiputta nizcaya hI bauddha paramparA ke sAriputra hI haiN| inake nAma ke sAtha lagA 'buddha' vizeSaNa aura inake vicAroM kI bauddha paramparA se samAnatA isa tathya ke mahattvapUrNa pramANa haiN| RSibhASita ke atirikta sAriputra kA ullekha AvazyakacUrNi meM prApta hotA hai|278 usameM inheM buddha kA anuyAyI batAyA hai| isI prakAra AcArAMga zIlAGka TIkA meM bhI inakA ullekha hai|279 isake atirikta sAIdatta (svAtidatta) nAmaka campA ke nivAsI eka brAhmaNa kA bhI ullekha milatA hai| mahAvIra ne usakI zAlA meM eka caturmAsa kiyA thaa|280 kintu, inakI sAtiputta yA sAriputta ke sAtha ekarUpatA sthApita kara pAnA kaThina hai| sAriputra ke sambandha meM vistRta vivaraNa bauddha paramparA meM upalabdha hai| 'DikzanarI oNpha pAli prApara nems' meM inake sambandha meM pAli sAhitya ke AdhAra para jo vivaraNa upalabdha hai vaha bhI 10 pRSThoM meM hai|281 vistAra bhaya se vaha saba vivaraNa yahA~ de pAnA kaThina hai| hama mAtra kucha pramukha tathyoM kA hI ullekha kreNge| bauddha paramparA meM inheM buddha ke do agra zrAvakoM meM sthAna dekara inakA sammAna kiyA gayA hai| inheM nAlaka grAma ke brAhmaNa vaGganta ke putra kahA gayA hai| inakI mAtA kA nAma rUpasAri thaa| apanI mAtA ke nAma para ye sAriputra ke nAma se prasiddha hue| buddha ne inheM dharma-senApati aura mahAprajJAvAna kahA thaa| bauddha dharmasaMgha meM praveza karane ke pUrva ye saJjaya ke ziSya the| saJjaya kA ullekha bhI RSibhASita meM arhat RSi ke rUpa meM huA hai|282 baruA ne ina saJjaya ko buddha ke samakAlIna chaha tIrthaMkaroM meM se eka saJjayavelaTThiputta mAnA hai|283 merI dRSTi meM bhI yahI saJjaya sAripatra ke pUrva guru hoMge, jinheM sAriputra ne buddha se milane ke lie Amantrita kiyA thA, kintu inhoMne isase inakAra kara diyA thaa| pAli sAhitya meM sAriputra 98 - isibhAsiyAI suttAI

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ke upadeza aura dArzanika vicAra vistAra se upalabdha haiN| RSibhASita ke sAtha unakA tulanAtmaka adhyayana apekSita hai| RSibhASita meM sAriputra ke upadeza kA mukhya pratipAdya atiyoM se bacakara madhyama mArga kI sAdhanA hai|284 yaha upadeza bauddha dharma kA kendrIya tattva hai| ve kahate haiM jisa sukha se sukha prApta hotA hai vahI Atyantika sukha hai, kintu jisa sukha se duHkha prApta ho, usakA samAgama na ho| isa kathana kA vaktavya yahI hai ki, duHkha pradAtA sukha vareNya na hokara sukha pradAtA sukha hI vareNya hai| sukha se sukha prApta hotA hai, duHkha se sukha prApta nahIM hotA hai| isIliye ve Age kahate haiM ki manojJa bhojana kara, manojJa zayyA aura AvAsa meM rahakara bhikSu samAdhipUrvaka dhyAna karatA hai| jabaki amanojJa bhojana, zayyA aura AvAsa meM rahakara vaha duHkhapUrvaka dhyAna karatA hai| yahA~ spaSTa rUpa se nirgranthoM kI deha-daNDana kI prakriyA kA virodha parilakSita hotA hai| yadyapi isakA tAtparya yaha nahIM hai ki sAriputra bhoga mArga ke samarthaka haiN| agrima gAthAoM meM unhoMne indriya saMyama kA upadeza diyA hai| ve kahate haiM, apramatta (jAgRta) prajJAvAna sAdhaka ko indriyoM ke viSayoM meM lubdha nahIM honA cAhie, use unameM Asakti kA tyAga karanA caahie| kyoMki, apramatta sAdhaka kI supta paMcendriyA~ alpa duHkha kA kAraNa hotI haiN| punaH sAdhanA kA uddezya sukhaduHkha kA atikramaNa batAte hue kahA gayA hai jisa prakAra vyAdhi ko zAnta karane ke lie kaTu yA madhura jaisI bhI auSadhi jo bhI vaidya dvArA nirdiSTa ho sevana kI jAtI hai, usI prakAra moha rUpI vyAdhi ke upazamana ke lie jJAnIjanoM dvArA upadiSTa kaThora (kaSTaprada) yA sarala (sukhaprada) sAdhanA kI jAtI hai| jisa prakAra cikitsA kA uddezya roga-zamana hai, sukha aura daHkha nahIM hai, yadyapi cikitsA kAla meM sukha-duHkha hote haiM, usI prakAra sAdhanA kA uddezya moha prahANa hai, sukha yA duHkha nahIM: yadyapi sAdhanA kAla meM sukha-duHkha hote haiN| isa prakAra sAdhaka ko sukha-duHkha se pare rahane ko kahA gayA hai| sAmAnyajanoM kA saMvega (pApa se bhaya), uttamajanoM kA nirveda (vairAgya), yadi yaha AkAMkSA yukta hai to ve dInabhAva haiN| sAriputra araNyavAsa aura AzramavAsa kI avadhAraNAoM meM madhyastha bhAva rakhate hue kahate haiM--damitendriya vIra puruSa ke lie kyA jaMgala aura kyA Azrama? svabhAvabhAvita AtmA ke lie araNya aura grAma donoM hI samAna haiN| aisI AtmA to muniveza aura parivAra kahIM bhI rahakara vizuddhi prApta kara sakatI hai| yahI bAta AcArAMga sUtra ke prathama zrutaskandha meM bhI kahI gaI hai| isa prakAra sAripatra sAdhanoM para bala na dekara sAdhanA meM cittavRtti kI vizuddhi para bala dete haiM, jo ki bauddha dharma-darzana kI vizeSatA hai| RSibhASita : eka adhyayana 99

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uparyukta vivaraNoM se yaha bhI spaSTa ho jAtA hai ki ye sAriputra bauddha paramparA ke sAriputra hI haiN| isakA AdhAra yaha hai ki isa adhyAya kI prArambhika gAthAe~ bauddha mantavya ko spaSTa karane ke lie zIlAGka kI sUtrakRtAMga TIkA meM tathA haribhadra ke SaDdarzana samuccaya kI TIkA meM kucha zAbdika parivartana ke sAtha upalabdha hotI haiN| paramparAgata mAnyatA ke anusAra inheM mahAvIra ke kAla kA arhat RSi yA pratyekabuddha mAnA jAtA hai / buddha ke samakAlIna hone se ye svataH mahAvIra ke samakAlIna bhI siddha ho jAte haiN| DaoN. kusumaprajJAjI aura unake anusAra mahAprajJajI kI mAnyatA vaha rahI hai ki sAriputra svayaM bhagavAna buddha haiN| 39. saMjaya RSibhASita kA unatAlIsavA~ adhyAya saMjaya nAmaka arhat RSi se sambandhita hai| saMjaya kA ullekha RSibhASita ke atirikta uttarAdhyayana meM bhI upalabdha hai| 285 yadyapi jaina paramparA meM saMjaya nAmaka aneka vyaktiyoM ke ullekha milate haiM, kintu unakI RSibhASita ke saMjaya ke sAtha koI saMgati nahIM baiThatI hai / yadyapi isa sambandha meM saMzaya kA koI avakAza nahIM hai ki uttarAdhyayana ke 18veM adhyAya meM ullekhita saMjaya aura RSibhASita ke saMjaya eka hI vyakti haiN| uttarAdhyayana ke anusAra ye kampilapura ke rAjA the| kisI samaya zikAra ke lie kezara udyAna meM gye| vahA~ unhoMne hariNa kA zikAra kiyA / mRta hariNa ko vahA~ dhyAnastha gardabhilla nAmaka AcArya ke caraNoM ke nikaTa dekhakara ye muni ke zApa ke bhaya se bhayabhIta hue| muni se kSamAyAcanA kii| AcArya ke abhaya aura ahiMsA ke upadeza se prabhAvita ho, rAjya kA parityAga kara unake caraNoM meM dIkSita ho gye| mRga-vadha kI yaha bAta ve RSibhASita ke isa adhyAya kI pA~cavIM gAthA meM svIkAra karate haiM aura kahate haiM-- mujhe susvAdu bhojana evaM bhavya (bhadra) AvAsoM se koI prayojana nahIM, jinake kAraNa mRga kA vadha karane ke lie saMjaya jaMgala meM jAtA hai / 286 RSibhASita aura uttarAdhyayana meM varNita saMjaya kI ekarUpatA ke lie isase adhika kisI anya pramANaM kI koI AvazyakatA nahIM raha jAtI hai| uttarAdhyayana ke usa adhyAya ko 'saMyatIya' kahA jAtA hai yaha ThIka nahIM hai, use 'saMjayIya' honA cAhie / uttarAdhyayana ke anusAra ye gardabhilla ke ziSya haiN| RSibhASita ke hI 33veM adhyAya meM yaha ullekha hai ki kalyANa-mitroM ke saMsarga se mithilApati saMjaya devaloka ko prApta hue ( 33 / 16 ) | kintu, ye saMjaya mithilA ke rAjA haiM jabaki uttarAdhyayana ke saMjaya kampilapura ke rAjA haiM, ataH 100 isibhAsiyAI suttAI

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donoM ko eka mAnane meM bAdhA AtI hai| merI dRSTi meM 33veM adhyAya meM ullekhita saMjaya 39veM adhyAya ke pravaktA saMjaya se bhinna hoNge| bauddha paramparA meM hameM saMjaya nAmaka 7 vyaktiyoM kA ullekha milatA hai,287 kintu unameM se sAriputra ke pUrva-guru aura saMjaya velaTThiputta ke nAma se prasiddha saMjaya ke atirikta anya kisI saMjaya se RSibhASita meM ullekhita saMjaya kI ekarUpatA sthApita kara pAnA kaThina hai| bauddha vidvAnoM meM isa sambandha meM adhika matabheda nahIM hai ki sAriputra ke pUrva-guru aura saMjaya velaTThiputta eka hI vyakti haiN| ye buddha ke samakAlIna chaha tIrthaMkaroM meM eka mAne gaye haiM, ataH donoM meM kAlika samAnatA to hai hii| sAtha hI sAripatra aura moggalAyana ke sAtha inake 250 ziSyoM kA buddha ke saMgha meM praveza bhI isa tathya kA sUcaka hai ki ye apane yuga ke prabhAvazAlI AcArya the| ataH yaha nirvivAda hai ki sAriputra ke pUrva-guru aura saMjaya velapitta eka hI vyakti haiN| aba prazna yaha hai ki kyA ye aura RSibhASita ke saMjaya bhI eka hI vyakti haiM? yadi hama isa paramparAgata mAnyatA ko svIkRta karate haiM ki RSibhASita ke saMjaya mahAvIra ke samakAlIna haiM, to buddha ke samakAlIna aura sAriputra ke pUrva-guru saMjaya velaTripatta se inakI ekarUpatA sthApita karane meM kAlika dRSTi se koI bAdhA nahIM AtI hai| cUki, yadi RSibhASita meM mahAvIra ke samakAlIna maMkhali gosAla ke vicAra saMkalita ho sakate haiM, to usameM saMjaya velaTripatta ke vicAroM ko saMkalita hone meM koI Apatti nahIM ho sakatI hai| bauddha paramparA meM saMjaya ko vikSepavAdI yA saMzayavAdI kahA gayA hai, kyoMki ve tAttvika praznoM ke nizcayAtmaka yA ekAntika uttara nahIM dete the| Aja kI bhASA meM ve kisI tAttvika samasyA ke sambandha meM vividha vikalpoM kI sambhAvanA ko dekhate hoMge, ataH nizcayAtmaka bhASA kA prayoga nahIM karate hoNge| RSibhASita meM unakI isa prakAra kI dRSTi ke pramANa unake nimnalikhita zabdoM meM milate haiM-pApakarma ko samyakrUpeNa jAna pAnA rahasyamaya hai,288 kyoMki kisI karma kA (acchA yA burA hone kA nirNaya) dravya, kSetra, kAla, bhAva, adhyavasAya Adi kI dRSTi se samyaka vicAra karane para hI ho sakatA hai| RSibhASita meM prayukta 'rahasse' zabda vizeSa rUpa se vicAraNIya hai| yahA~ 'samajjiNittA' kI jagaha 'samma jANittA' pada adhika upayukta hogaa| (dekheM-gAthA 4 ke pazcAt kA gadya bhAga) RSibhASita meM saMjaya kA upadeza ati saMkSipta hai| usameM kahA gayA haipApa kRtya na to karanA cAhie aura na karavAnA caahie| yadi karanA par3A ho yA kara liyA ho to use bAra-bAra na kareM aura usakI AlocanA kreN| RSibhASita : eka adhyayana 101

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niSkarSa rUpa meM yaha kahA jA sakatA hai ki RSibhASita aura uttarAdhyayana meM ullekhita saMjaya RSi eka hI haiM aura sambhAvanA yahI hai ki ve hI sAriputra ke pUrva-guru aura buddha ke samakAlIna chaha tIrthaMkaroM meM se eka saMjaya velaTThiputta hoN| vaidika paramparA meM mahAbhAratakAlIna dhRtarASTra ke mantrI saMjaya kA ullekha to milatA hai,289 kintu ye kAlika evaM anya dRSTiyoM se RSibhASita ke saMjaya se bhinna hI haiN| 40. dvaipAyana (dIvAyaNa) RSibhASita ke 40veM adhyAya meM dvaipAyana nAmaka RSi ke upadezoM kA saMkalana hai| RSibhASita ke atirikta dvaipAyana (dIvAyaNa) kA ullekha sUtrakRtAMga,290 samavAyAMga,291 aupapAtika,292 antakRtadazA,293 dazavaikAlikacUrNi,294 sUtrakRtAMgacUrNi,295 meM milatA hai| itanA nizcita hai ki sarvatra inheM nirgrantha paramparA se bhinna paramparA ke RSi kahA gayA hai| sUtrakRtAMga meM inakA ullekha nami, bAhuka, asitadevala, nArAyaNa, pArAzara Adi RSiyoM ke sAtha huA hai aura yaha kahA gayA hai ki inhoMne sacita jala evaM phala Adi kA upabhoga karate hue siddhi prApta kii| samavAyAMga ke anusAra ye AgAmI utsarpiNI kAla meM tIrthaMkara hoNge| aupapAtika meM inheM brAhmaNa parivrAjakoM kI eka paramparA kA praNetA kahA gayA hai| antakRtdazA, dazavaikAlikacUrNi Adi meM yaha kahA gayA hai ki yAdavoM ne inakI sAdhanA meM vighna upasthita kiye| pariNAmasvarUpa inhoMne dvArikA ke vinAza kA nidAna kara liyA aura mara kara ye agnikumAra deva hue aura dvArikA kA vinAza kiyaa| yadyapi ina granthoM meM inake jIvana ke vividha ghaTanAkramoM ke AdhAra para inake vyaktitva kI ekarUpatA ko dekhane kA prayAsa nahIM huA hai, kintu merI dRSTi meM ye sabhI ullekha eka hI dvaipAyana ke sandarbha meM haiN| inake sambandha meM paramparAgata yaha dhAraNA ki, ye mahAvIra ke kAla meM hue, bhrAnta hai| uparokta sandarbho ke AdhAra para yaha kahA jA sakatA hai ki ye aupaniSadika kAla ke pUrva mahAbhArata kAla ke RSi rahe hoNge| bauddha paramparA meM kaNha dIpAyaNa nAma ke do vyaktiyoM ke ullekha haiN|296 kRSNa dvaipAyana (kaNha dIpAyaNa) jAtaka meM jo kaNha dIpAyaNa kI kathA dI gaI hai, usakA RSibhASita aura jaina paramparA meM ullekhita dvaipAyana (dIvAyaNa) se koI sambandha nahIM hai| kintu, jAtaka meM hI kaNha dIpAyaNa kI eka anya kathA bhI dI gaI jisameM unakA sambandha dvArikA (dvAravatI) evaM vAsudeva ke vaMza (yAdava vaMza) 102 isibhAsiyAI suttAI

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ke vinAza se dikhAyA gayA hai| thor3e-bahuta parivartanoM ke sAtha yaha kathA jaina, bauddha aura vaidika tInoM paramparA meM pAI jAtI hai| vaidika paramparA meM kRSNa dvaipAyana yA dvaipAyana kA ullekha mahAbhArata meM vistAra se milatA hai| 297 vaidika paramparA meM inakA pracalita nAma vyAsa athavA veda vyAsa hai| inheM maharSi pArAzara kA putra tathA mahAbhArata kA racayitA bhI mAnA jAtA hai| inhoMne bhISma kI AjJA se vicitravIrya kI patniyoM se dhRtarASTra, pANDu aura vidura ye putra utpanna kiye the| zukadeva ko bhI inakA putra kahA jAtA hai| vaizampAyana inake pramukha ziSya the| mahAbhArata meM inake jIvana aura upadezoM kA vistRta vivaraNa hai, yadyapi usameM paurANika pakSa adhika aura aitihAsika pakSa kama hai| jaina, bauddha aura vaidika tInoM paramparAoM meM inake ullekha se yaha mAnA jA sakatA hai ki ye prAgaitihAsika kAla ke koI aitihAsika vyakti haiN| yadyapi aupaniSadika prAcIna sAhitya meM inake nAma kA ullekha na honA vicAraNIya avazya hai, yadyapi usameM inake pitA pArAzara aura pArAzarI putroM kA ullekha hai / 298 RSibhASita meM inakA jo upadeza saMkalita hai, usameM icchA ko anicchA meM parivartita karane kA nirdeza hai / 299 dUsare zabdoM meM ye AkAMkSA ke prahANa kA upadeza dete haiN| unakA kathana hai ki icchAoM ke kAraNa hI prANI duHkha pAtA hai / icchAoM ke vazIbhUta ho mAtA-pitA, gurujana, rAjA aura devatA sabhI kI avamAnanA kara detA hai| icchA hI dhanahAni, bandhana, priya viyoga aura janma-maraNa kA mUla hai| ataH icchAoM para vijaya prApta karanI cAhiye, kyoMki icchArahita honA hI sukha kA mUla hai| isa adhyAya kI gAthA 2 evaM 3 kucha zAbdika parivartana ke sAtha RSibhASita ke 36veM adhyAya kI gAthA 13-14 ke rUpa meM milatI hai| isI prakAra isakA 'jahA thAmaM jahA balaM jadhA viriyaM' vAkyAMza dazavaikAlika meM bhI milatA hai| 41. indranAga (iMdanAga) RSibhASita kA 41vAM adhyAya indranAga nAmaka arhat RSi se sambandhita hai| RSibhASita ke atirikta indranAga kA ullekha Avazyakaniryukti, 300 vizeSAvazyakabhASya, 301 302 AvazyakacUrNi, Avazyaka haribhadrIyavRtti 303 aura AcArAMga kI zIlAGkaTIkA meM milatA hai| 304 ye bAla tapasvI ke rUpa meM prasiddha the| gaNadhara gautama ne inase samparka sthApita kiyA thaa| inheM jIrNapura (jiNNapura) kA nivAsI batAyA gayA hai| bauddha evaM vaidika paramparA meM hameM inakA koI ullekha RSibhASita : eka adhyayana 103

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upalabdha nahIM huaa| jaina srotoM se yaha bhI nizcita ho jAtA hai ki ye mahAvIra ke samakAlIna the, jise paramparAgata rUpa meM bhI mAnya kiyA gayA hai| jahA~ taka RSibhASita meM upalabdha indranAga ke upadezoM kA prazna hai, ve sarvaprathama yaha batAte haiM ki AjIvikA ke lie kiyA jAne vAlA tapa tathA sukRta nirarthaka hai| viSaya-vAsanA meM DUbA huA prANI apanA vinAza hI karatA hai| muniveza ko AjIvikA kA sAdhana nahIM banAnA caahie| muni ko vidyA, tantra-mantra, dUta-karma, bhaviSya phala kathana Adi se bhI AjIvikA prApta nahIM karanI caahie| isa prakAra inake upadeza kA sAra lokaiSaNA se Upara uThakara saMyama kI sAdhanA hai| sAmAnya rUpa se yaha upadeza aneka prasaMgoM meM pAyA jAtA hai| isa adhyAya kI gAthA 13 uttarAdhyayana aura dhammapada meM yathAvat rUpa meM milatI hai| isI prakAra 16vIM gAthA RSibhASita ke jaNNavakka (yAjJavalkya) nAma ke 12veM adhyAya meM tathA kucha zAbdika parivartana ke sAtha dazavaikAlika meM bhI milatI hai| 42-45 soma, yama, varuNa evaM vaizramaNa RSibhASita ke antima cAra adhyAya kramazaH soma, yama, varuNa aura vaizramaNa se sambandhita haiN| yadyapi prastuta adhyAyoM meM inheM arhat RSi kahA gayA hai aura saMgrahaNI gAthA ke anusAra ye cAroM pratyekabuddha bhagavAna mahAvIra ke yuga meM hue, aisA mAnA jAtA hai| kintu, inakI aitihAsikatA ke sambandha meM hameM kinhIM bhI srotoM se koI bhI jAnakArI upalabdha nahIM hotI hai| yadyapi jaina sAhitya meM soma nAmaka brAhmaNa ke pArzva kI paramparA meM dIkSita hone ke ullekha haiM aura yaha bhI mAnA gayA hai ki ye apanI mRtyu ke pazcAt zukra ke rUpa meM utpanna hue|305 isI prakAra varuNa kA ullekha eka zramaNopAsaka ke rUpa meM huA hai, jo ratha-mUsala saMgrAma meM mArA gayA thA aura mara kara deva huaa| isakA vizvAsa thA ki yuddha meM marane para svarga milatA hai| 306 isI prakAra yamadagni ke pitA ke rUpa meM yama kA bhI ullekha hai| 307 yadyapi ye hI vyakti RSibhASita ke RSi haiM aisA spaSTatayA pratIta nahIM hotA hai| isI prakAra bauddha paramparA meM bhI soma, varuNa Adi nAma ke kucha vyaktiyoM kA ullekha hai, kintu unakA sambandha RSibhASita ke ina RSiyoM se jor3a pAnA kaThina hai| vastutaH jaina, bauddha evaM vaidika tInoM paramparAoM meM inheM lokapAla ke rUpa meM svIkRta kiyA gayA hai| yadyapi jahA~ jaina paramparA meM soma, yama, varuNa aura vaizramaNa-ye cAra lokapAla haiM,308 vahA~ vaidika paramparA meM indra, agni, yama aura varuNa ye cAra lokapAla haiN|309 inheM dharmopadeSTA mAnA gayA hai| upaniSadoM kA yama naciketA samvAda prasiddha hai| phira bhI ye cAroM paurANika hI haiM, 104 isibhAsiyAiM suttAI

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aitihAsika vyakti nahIM haiN| lokapAloM ko dharmopadezaka mAne jAne ke kAraNa hI inheM RSibhASita meM sthAna diyA gayA hogaa| vaise inake sAtha lagA arhat RSi pada vicAraNIya hai| jahA~ taka ina cAroM RSiyoM ke upadezoM kA prazna hai vahA~ prathama tIna arthAt soma, yama aura varuNa ke upadeza mAtra eka-eka gAthA meM milate haiN| mAtra vaizramaNa kA upadeza vistAra se 53 gAthAoM meM milate haiN| soma kA upadeza hai ki sAdhaka jyeSTha, madhyama yA kaniSTha kisI bhI pada para ho, alpa se adhika prApta karane kA prayatna kre|310 yama kahate haiM jo lAbha meM prasanna aura alAbha meM kupita nahIM hotA hai vahI manuSyoM meM zreSTha hai|311 varuNa kA kathana hai ki jo rAga-dveSa se aprabhAvita rahatA hai vahI samyak nizcaya kara pAtA hai|312 jahA~ taka vaizramaNa ke upadezoM kA prazna hai ve sarvaprathama to kAma ke nivAraNa aura pApakarma nahIM karane kA sAmAnya upadeza hI dete haiN| inake sAtha hI ahiMsA ke mahattva evaM AtmatulyatA kA Adarza prastuta kara ahiMsA ke pAlana kA saMdeza dete haiN|313 isa adhyAya meM agaMdhaNa kula ke sarpa,314 taila-pAtra315 tathA puNya-pApa kI svarNa aura lauha ber3iyoM se tulanA316 ke udAharaNa prayukta kiye gaye haiN| jo Age calakara uttarAdhyayana, dazavaikAlika, AvazyakacUrNi, kalpasUtraTIkA evaM kundakunda ke samayasAra meM vikasita hue haiN| yaha spaSTa hai ki jaina dharma evaM darzana kA koI bhI aisA pakSa nahIM hai jisake mUla bIja RSibhASita meM upalabdha nahIM hoN| vastutaH Aja AvazyakatA isa bAta kI hai ki isameM varNita vyaktitvoM aura unake upadezoM kA tulanAtmaka dRSTi se gambhIra adhyayana kiyA jaaye| isa grantha ke tulanAtmaka adhyayana kI sabase mahattvapUrNa dena yaha ho ki jahA~ eka ora hama bhArata kI vibhinna dhArmika paramparAoM kI nikaTatA ke darzana kareMge, vahIM Aja kI jaina paramparA meM kahA~ se kyA AyA hai? isakA bhI bodha ho skegaa| RSibhASita niyukti aura RSimaNDala yahA~ RSibhASita niyukti aura RSimaNDala ke sambandha meM bhI vicAra karanA Avazyaka pratIta hotA hai| AcArya bhadrabAhu ke niyukti sAhitya meM RSibhASita RSibhASita : eka adhyayana 105

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kA ullekha Avazyaka niryukti aura sUtrakRtAMga niryukti meM huA hai| Avazyaka niryukti meM ve RSibhASita para niryukti likhane kI pratijJA karate hue nimna gAthA prastuta karate haiM-- Avassagassa dasakAliassa taha uttarajjhamAyAre / sUyagaDe nijjuttiM vacchAmi tahA dasANaM ca / / kappassa ya NijjutiM, vavahArasseva paramaNiuNassa / apaNNattI, vucchaM isibhAsiANaM c|| - Avazyaka niryukti 84-85 isake pazcAt sUtrakRtAMga-niryukti meM ve RSibhASita ke svarUpa aura mahattva ko spaSTa karate hue kahate haiM ki taha vi ya koI attho uppajjai tammi samayammi / puvvabhaNio aNumao ya hoi isibhAsiesu jahA / / - sUtrakRtAMga-niryukti 189 arthAt isI prakAra kisI siddhAnta ( anya paramparA) meM koI vizeSa artha parilakSita hotA hai, to vaha RSibhASita ke samAna pUrvakathita aura mAnya hotA hai| isa niryukti gAthA kA eka phalita yaha bhI hai ki RSibhASita pUrva-kathita aura mAnya hai / yadi pUrva sAhitya pArzva kI paramparA kA sAhitya hai, jo mahAvIra kI paramparA dvArA mAnya hai, to RSibhASita pUrva sAhitya kA grantha hone se pArzva kI paramparA kA grantha mAnA jAegA; jise mahAvIra kI paramparA meM mAnya kiyA gayA thaa| jJAtavya hai ki zubriMga ne apanI bhUmikA meM ise pArzva kI paramparA se sambaddha mAnA hai| bhadrabAhu (Aryabhadra) kI Avazyaka niryukti se RSibhASita niryukti likhI jAne kI sUcanA milatI hai| kintu, vartamAna meM RSibhASita niyukti anupalabdha hai| pariNAmataH Aja vidvAnoM meM isa viSaya para bhI matabheda hai ki ve yaha niyukti likha pAye the, yA nhiiN| sAmAnya vizvAsa yahI hai ki unhoMne RSibhASita para niyukti likhane kI pratijJA avazya kI thI, kintu ve likha nahIM pAye / unake RSibhASita niryukti nahIM likha pAne ke do kAraNa ho sakate haiM; prathama to yaha ki isa niyukti ke likhane kA krama Ane ke pUrva hI ye svargavAsI ho gaye hoM athavA dUsarA yaha ki RSibhASita meM anya paramparAoM ke RSiyoM ke vicAra saMkalita hone se unhoMne svayaM hI usa para niyukti likhane kA vicAra tyAga diyA ho / kintu, AcArAMga cUrNi meM nirdiSTa 'isimaNDalatthU' evaM upalabdha RSimaNDala106 isibhAsiyAI suttAI

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stava (isimaNDala) ko dekhane se mujhe aisA lagatA hai ki RSibhASita niyukti likhI avazya gaI hogI, cAhe Aja vaha anupalabdha ho| apane vartamAna rUpa meM isimaNDala ko RSibhASita kI niyukti to nahIM mAnA jA sakatA hai, phira bhI merA vizvAsa hai ki isameM RSibhASita niyukti kI kucha gAthAe~ yathAvat rUpa meM yA parivartita rUpa meM avazya sammilita haiN| mere isa vizvAsa ke kucha AdhAra haiM. jisa para vidvAnoM ko gambhIratApUrvaka vicAra karake apanI pratikriyAe~ vyakta karanI caahie| samaNI kusumaprajJAjI ne bhI apanI bhUmikA meM isakA samarthana kiyA hai| sarvaprathama to hameM yaha dekhanA hai ki niyukti kI zailI meM tathA isimaNDala kI zailI meM kyA kucha samAnatA hai? niyukti kI zailI kI vizeSatA yaha hotI hai ki grantha ke jisa bhAga yA adhyAya para niyukti likhI jAtI hai, usake pramukha zabdoM kI vyutpattiparaka vyAkhyA ke sAtha usa adhyAya kI viSaya vastu kA bhI saMkSepa meM ullekha kiyA jAtA hai| isimaNDala meM isibhAsiyAI (RSibhASita) kI viSaya-vastu kA saMkSipta vivaraNa dene vAlI nimna do gAthAe~ milatI haiM nArayarisipAmukkhe, vIsaM sirineminaahtitthmmi| pannarasa pAsatitthe, dasa sirivIrassa titthmmi|| patteyabuddhasAhU, namimo je bhAsiuM sivaM pttaa| paNayAlIsaM isibhAsiyAI ajjhynnpvraaii|| -isimaNDala-44, 45 uparyukta donoM gAthAe~ spaSTa rUpa se isibhAsiyAI (RSibhASita) para likhI jAne vAlI kisI niyukti athavA anya vyAkhyA grantha kI prArambhika gAthAe~ ho sakatI haiM, vaise ye donoM gAthAe~ RSibhASita kI saMgrahaNI gAthA ke rUpa meM bhI mAnI jAtI haiN| isI prakAra RSimaNDala meM nArada ke sambandha meM jo nimna do gAthAe~ upalabdha haiM ve bhI RSibhASita ke nArada nAmaka adhyayana kI saMkSipta vyAkhyA jaisI pratIta hotI haiM succA jiNiMdavayaNaM, saccaM soyaM ti pabhaNio hrinnaa| kiM saccaM ti pavatto ciMtaMto jaayjaaisro|| saMbuddho jo paDhama, ajjhayaNaM saccameva pnnvii| kucchullanArayarisiM, taM vaMde sugimnnupttN|| --isimaNDala-42, 43 RSibhASita : eka adhyayana 107

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yadi hama ina donoM gAthAoM kI tulanA sUtrakRtAMga niyukti kI nimna gAthA se kareM, to yaha spaSTa ho jAyegA ki donoM meM kitanA zailI-sAmya hai| sUtrakRtAMga niyukti kI vaha gAthA isa prakAra hai addapure addasuto nAmeNaM addao tti anngaaro| tatto samuTThiyamiNaM ajjhayaNaM addaijjaM ti|| ___ -sUtrakRtAMga-niyukti -gAthA-187 isI prakAra RSimaNDala aura sUtrakRtAMga-niyukti kI nimna gAthAoM kI tulanA se bhI yaha spaSTa ho jAtA hai ki donoM meM kitanA zailI evaM bhASA-sAmya hai| isI prakAra nAlaMdAe addhatterasa-kulakoDikaya nivaasaae| pucchia goamasAmi, saavyvypcckkhaannvihiN|| jo caramajiNasamIve, paDivanno paMcajAmiyaM dhmm| peDhAlaputtamudayaM, taM vaMde munniysylnyN|| * isimaNDala- 102, 103 tulanIya nAlaMdAe samIve maNohare bhAsi indabhUiNA u| ajjhayaNaM udagassa u eyaM nAlaMdaijjaM tu|| pAsAvacijjo pucchiyAiyo ajjagoyamaM udgo| sAvagapucchA dhammaM souM kahiyammi uvsntaa|| -sUtrakRtAMga-niyukti - 204, 205 yadyapi paurANikatA aura samAsa bahula bhASA kI dRSTi se sUtrakRtAMga niyukti kI apekSA RSimaNDala kI gAthAe~ apekSAkRta kucha paravartI lagatI haiM, phira bhI donoM meM zailI-sAmya hai| uparyukta tulanAtmaka sAmyatA se aisA pratIta hotA hai ki RSibhASita para koI niyukti avazya likhI gayI thI, jisakI gAthAe~ yathAvat rUpa meM athavA kiJcit parivartana ke sAtha pahale isimaNDalatthU meM tathA bAda meM dharmaghoSa kRtaka mAne jAne vAle RSimaNDala prakaraNa (isimaNDala) meM sammilita kara lI gaI hoNgii| RSimaNDala meM RSibhASita ke adhikAMza RSiyoM kA ullekha milane se isa dhAraNA kI puSTi hotI hai ki cAhe vartamAna isimaNDala (RSimaNDala) ko RSibhASita kI niyukti athavA AcArAMga cUrNi meM ullekhita isimaNDalatthU 108 isibhAsiyAI suttAI

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na bhI mAnA jAye, to bhI yaha spaSTa hai ki yaha grantha unakI aneka gAthAoM ko apane meM samAhita karatA hai| ___RSimaNDala' ke nAma se Aja aneka racanAe~ upalabdha haiN| inameM kucha saMskRta meM aura kucha prAkRta meM haiN| inakI sUcanA hameM khambhAta, pATana aura jaisalamera bhaNDAroM kI hastapratoM kI sUciyoM evaM jinaratnakoza se milatI hai| kintu, prastuta vivecana ke prasaMga meM RSimaNDala se hamArA tAtparya prAkRta bhASA meM upalabdha tathA sAmAnyatayA dharmaghoSasUri kI racanA mAne jAne vAle isimaNDala ko tapAgacchIya dharmaghoSasUri kI racanA mAnA hai, jo caudahavIM zatAbdI ke pUrvArddha meM hue haiN| kintu, ise nirvivAda rUpa se svIkAra nahIM kiyA gayA hai| isake aneka kAraNa haiM___ 1. kharatara gaccha, tapA gaccha, aMcala gaccha aura upakeza gaccha Adi sabhI meM dharmaghoSasari nAmaka AcAryoM ke hone kI sUcanA paTTAvaliyoM se prApta hotI hai| RSimaNDala kI antima prazasti-gAthA meM 'siridhammaghosaM' mAtra itanA ullekha hai| ataH isa AdhAra para yaha nizcita karanA kaThina hai ki ye dharmaghoSa kisa gaccha ke haiM aura kaba hue haiM? 2. jaisalamera aura khambhAta ke bhaNDAroM meM isimaNDala prakaraNa kI prAcIna pratiyA~ upalabdha hotI haiN| inameM RSimaNDala prakaraNa kI vRtti sahita sabase prAcIna tAr3apatrIya prati jaisalamera bhaNDAra meM milatI hai| isa prati kA lekhanakAla vikrama 1380 ullikhita hai, ataH racanA to isake bhI pUrva meM huI hogii| tapAgaccha kI paTTAvaliyoM ke anusAra tapAgacchIya dharmaghoSasUri kA samaya vi. saM. 1302 se 1357 mAnA jAtA hai| yadi yaha unake jIvana ke uttarArdha kI racanA hai to mAtra 23 varSoM meM usa para vRtti likhA jAnA aura usakI pratilipiyA~ ho jAnA sambhava pratIta nahIM hotA hai| isI AdhAra para nirNayasAgara presa se mudrita zrI RSimaNDala prakaraNa (vRttiyukta) kI bhUmikA (pR. 2) meM vijayomaMgasUri ne ise tapAgacchIya dharmaghoSasUri kI racanA mAnane para mUla granthakAra kI apekSA vyAkhyAkAra kI prAcInatA siddha hone kI sambhAvanA vyakta kI hai| unakI dRSTi meM yaha vidhipakSa aMcalagacchanAyaka jayasiMhasUri ke paTTadhara dharmaghoSasUri kI racanA hone kI sambhAvanA hai| inakA kAla vi.saM. 1208 se 1268 mAnA gayA hai| ___ 3. RSimaNDala (isimaNDala) ko dharmaghoSasUri kI racanA mAnane meM sabase bAdhaka pramANa yaha hai ki AcArAMga-cUrNi meM 'isimaNDalatthU' kA ullekha hai| ataH itanA nizcita hai ki AcArAMga-cUrNikAra ke samakSa usa nAma kA koI RSibhASita : eka adhyayana 109

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grantha avazya thaa| AcArAMga-cUrNi ke kartA jinadAsagaNi mahattara mAne jAte haiN| vidvAnoM ne inakA samaya vikrama saMvat 650 se 750 taka mAnA hai| nandIcUrNi meM usakA racanAkAla zaka saM. 598 arthAt vi. saM. 733 ullikhita hai| ataH AcArAMgacUrNi bhI lagabhaga isI kAla kI hogii| isase yaha siddha hotA hai ki 'isimaNDalatthU' isake pUrva arthAt kama se kama chaThI zatAbdI kI racanA avazya hogii| vidvAnoM ne niyuktiyoM ke racayitA bhadrabAha (dvitIya) kA kAla bhI yahI mAnA hai| yahA~ yaha bhI sambhAvanA ho sakatI hai ki bhadrabAhu dvitIya ne RSibhASita-niyukti likhane kI pratijJA kI ho, kintu bAda meM unake sthAna para svayaM 'isimaNDalatthU' kI racanA kI ho| AcArAMga cUrNi meM ullikhita 'isimaNDalatthU' kA vAstavika svarUpa kyA thA, Aja yaha batA pAnA kaThina hai| 4. RSimaNDala ko dharmaghoSasUri kI hI racanA mAnane meM eka anya kaThinAI yaha bhI hai ki RSimaNDala kI sabhI pratiyoM meM ve antima gAthAe~ nahIM haiM jisameM usake kartA ke rUpa meM dharmaghoSasUri kA nAma hai| jaina vidyAzAlA ahamadAbAda se prakAzita gujarAtI bhASAntara yukta RSimaNDala vRtti meM bhI yaha gAthA nahIM hai| jaisalamera bhaNDAra ke kaiTalAga aura khambhAta bhaNDAra ke kaiTalAga meM RSimaNDala kI dharmaghoSasUri kRta mAnI jAne vAlI pratiyoM meM bhI gAthAoM kI saMkhyA meM bhinnatA hai| kucha pratiyoM meM 108 gAthAoM kA ullekha hai, kucha meM 210 aura kinhIM-kinhIM pratiyoM meM 225 tathA 233 gAthAoM kA bhI ullekha hai| mAtra yahI nahIM, RSimaNDalastava ke upalabdha prakAzita saMskaraNoM meM gAthAoM kI saMkhyA meM spaSTa rUpa se vibhinnatA parilakSita hotI hai (a) RSimaNDala vRtti zubhavarddhanasUri kRta vRttiyukta (prakAzita jaina vidyAzAlA, dozIvADA nI pola, ahamadAbAda san 1925 I.) meM 205 gAthAe~ prApta hotI haiN| isameM kartA ke rUpa meM dharmaghoSasUri kA ullekha nahIM hai| (ba) 'jaina stotra sandoha' meM (prakAzita prAcIna jaina sAhityoddhAra granthAvali naM. 1, sArAbhAI maNilAla navAba, ahamadAbAda 1932) 209 gAthAe~ hai aura anta meM grantha ke kartA ke rUpa meM dharmaghoSazramaNa kA ullekha hai| (sa) 'RSimaNDala prakaraNa', (prakAzita padmamandira gaNi kRta vRtti sahita-seTha puSpacandra kSemacandra, valAda vAyA ahamadAbAda san 1939 I.) meM 217 gAthAe~ upalabdha haiM aura isameM kartA ke rUpa meM 'siridhammaghosasamaNa' kA ullekha hai| 110 isibhAsiyAI suttAI

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isase aisA pratIta hotA hai ki vartamAna meM dharmaghoSasUri kRta mAne jAne vAle RSimaNDala meM ekarUpatA nahIM hai| punaH gAthAoM ke krama meM bhI bhinnatA milatI hai| ataH yaha sambhAvanA nirasta nahIM kI jA sakatI ki vartamAna RSimaNDala prakaraNa meM AcArAMga-cUrNi meM ullikhita isimaNDalatthU yA RSibhASita niyukti kI gAthAe~ hoN| ataH dharmaghoSazramaNa kRta mAnA jAne vAlA RSimaNDala prakaraNa pUrNataH dharmaghoSasUri kI hI racanA ho yaha sandehAspada hai|| 5. RSimaNDala prakaraNa kI antima gAthAoM ke sambandha meM vicAra karane para mujhe aisA lagatA hai ki antima 3 yA 4 gAthAe~ isameM bAda meM jor3I gaI haiN| pUrva meM RSimaNDala prakaraNa devarddhigaNi kSamAzramaNa kI hI vandanA ke sAtha samApta hotA hogaa| kyoMki, nandIsUtra kI evaM kalpasUtra kI sthavirAvaliyoM meM bhI devarddhigaNi kSamAzramaNa taka ke AcAryoM kI hI vandanA kI gaI hai| yadi RSimaNDala prakaraNa vastutaH dharmaghoSasUri kI racanA hotI, to isameM devarddhigaNi ke bAda ke kucha pramukha AcArya yathA siddharSi-jinabhadra, jinadAsa, haribhadra, siddharSi, abhayadeva aura hemacandra Adi kA bhI ullekha avazya hotaa| devarddhigaNi kSamAzramaNa ke vandana ke pazcAt isameM jo 4 gAthAe~ milatI haiM unameM eka gAthA meM vartamAna avasarpiNI ke paMcama Are ke anta meM hone vAle duHprasahasUri nAmaka muni, phalguzrI nAmaka sAdhvI, nAgila nAmaka zrAvaka aura satyazrI nAmaka zrAvikA ko vandana kiyA gayA hai| sampUrNa RSimaNDala meM yahI ekamAtra aisI gAthA hai jisameM zrAvaka aura zrAvikA ko vandana kiyA gayA hai| punaH paMcama kAla ke anta meM hone vAle sAdhusAdhvI evaM zrAvaka-zrAvikA kA ullekha sarvaprathama tIrthodgAlika evaM vyavahAra - bhASya meM milatA hai| nizcita hI ye racanAe~ chaThI zatAbdI ke pUrva kI nahIM hai| isake pazcAt kI agalI gAthA meM bharata, airAvata aura videha ke bhUtakAlika aura vartamAnakAlika RSiyoM ko samuccaya rUpa meM vandana kiyA gayA hai| isake pazcAt kI gAthA meM brAhmI, sundarI, rAjImatI, candanA Adi ko vandana kiyA gayA hai| sAdhviyoM ko vandana inhIM gAthAoM meM huA hai| antima gAthA meM grantha ke racayitA ke rUpa meM dharmaghoSasari kA ullekha haA hai| isameM bhI lekhaka ne apane ko 'zrIdharmaghoSa' (siridhammaghosa) kahA hai| lekhaka dvArA apane Age 'zrI' kA prayoga bhI vicAraNIya hai| mujhe lagatA hai ki ye gAthAe~ prAcIna 'isimaNDalatthU' ko hI kucha saMzodhita-parivarddhita karake bAda meM jor3a dI gaI hoNgii| yadi yaha svatantra racanA bhI mAnI jAye to bhI yaha mAnane meM to koI Apatti nahIM honI cAhie ki prastuta kRti AcArAMga cUrNi meM ullikhita isimaNDalatthU ke AdhAra para nirmita huI hogii| vidvAnoM se isa sambandha meM gambhIra gaveSaNAoM kI apekSA hai| RSibhASita : eka adhyayana 111

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RSibhASita kI bhASA RSibhASita kA bhASAyI svarUpa evaM chanda-yojanA ko lekara pro. zUbiMga ne apanI bhUmikA meM vistAra se vicAra kiyA hai| unhoMne upalabdha vibhinna hastapratoM meM prApta pAThAntaroM kI bhI carcA kI hai, ataH isa sambandha meM aura adhika vivecana na to Avazyaka hI hai aura na maiM usake liye apane ko adhikArI vidvAn hI mAnatA huuN| phira bhI merI dRSTi meM pro. zubriga dvArA sampAdita mUlapATha ke bhI bhASAyI dRSTi se punaH sampAdana kI AvazyakatA anubhava karatA huuN| jahA~ taka RSibhASita kI bhASA kA prazna hai, vaha ardhamAgadhI kA prAcIna rUpa hai, jisakI kahIM-kahIM saMskRta se nikaTatA dekhI jAtI hai| bhASA kI prAcInatA kI dRSTi se use AcArAMga prathama zrutaskaMdha aura sUtrakRtAMga-uttarAdhyayana ke madhya rakhA jA sakatA hai| jahA~ sUtrakRtAMga aura uttarAdhyayana meM mahArASTrI prAkRta kA prabhAva A gayA hai, vahA~ RSibhASita kI bhASA sAmAnyatayA mahArASTrI prAkRta ke prabhAva se mukta kahI jA sakatI hai| yadyapi isameM bhI kiJcit rUpa mahArASTrI prAkRta se prabhAvita pratIta hote haiN| kintu, una sthaloM ke adhyayana se yaha spaSTa ho jAtA hai ki vaha prabhAva lahiyoM (pratilipikAroM) ke doSa ke kAraNa hI AyA hogaa| udAharaNa ke rUpa meM RSibhASita ke 45 adhyayanoM meM se 43 adhyayanoM meM 'buiyaM' athavA 'buitaM' zabda kA prayoga hai, kintu inameM bhI 36 adhyayanoM meM 'buitaM' pATha hai, mAtra 7 adhyayanoM meM 'buiyaM' pATha hai| nizcita hI 'buiyaM' pATha mahArASTrI prabhAva kA sUcaka hai, kintu yaha yuktiyukta pratIta nahIM hotA ki svayaM lekhaka ne 36 adhyAyoM meM 'buitaM' pATha rakhA ho aura sAta meM 'buiyaM' pATha rakhA ho| spaSTa hai ki 'baiyaM' pATha lahiyoM kI sajagatA ke abhAva meM evaM una para mahArASTrI ke prabhAva ke kAraNa A gayA hogaa| isI prakAra 'jadhA' aura 'jahA', 'mUsIkAra' aura 'mUsIyAra', 'tAtI' aura 'tAI', 'dhUtA' aura dhUyaM', 'loe' aura 'loge' pAThoM ko lekara bhI carcA kI jA sakatI hai| cAlIsaveM adhyayana ke anta meM jahA aura jadhA donoM hI pATha eka hI paMkti meM prayukta hue haiM, jaise--'jahA balaM jadhA viriyaM' nizcita rUpa se ye donoM prayoga mUla lekhaka ko abhISTa nahIM hoMge, kAlakrama se hI yaha parivartana AyA hogaa| punaH, jahA~ isake tIsare, paccIsaveM evaM paiMtAlIsaveM adhyayana meM kevala jadhA pATha kA hI prayoga dekhA jAtA hai, vahA~ naveM, bArahaveM, bAIsaveM aura aTThAIsaveM adhyayana meM kevala jahA zabda kA hI prayoga milatA hai, ataH vicAraNIya prazna yaha hai ki kyA adhyAyoM ke saMkalana meM jahA~ jisa prakAra kA pATha thA, use 112 isibhAsiyAiM suttAI

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yathAvat rakha liyA gayA thA? athavA ye parivartana paravartI prabhAva ke kAraNa hae haiM? sAmAnyatayA RSibhASita meM prathama puruSa ke prayoga jaise pabhAsatI, jAyati, medhatI, hiMsatI, jIvatI, vindatI, vijjatI, chindatI, sIdati, visujjhatI, vassatI, siMcati, luppatI Adi pAye jAte haiM aura mahArASTrI prAkRta ke samAna inameM antima vyaJjana ke lopa kI pravRtti nahIM dekhI jAtI hai| sampUrNa RSibhASita meM ATha-dasa sthaloM ke atirikta hameM kahIM bhI antima vyaMjana kA lopa dRSTigocara nahIM huaa| isI prakAra RSibhASita meM 'ta' zruti ke sthAna para 'ya' zruti ke prayoga bhI nagaNya hI haiN| sAmAnyatayA sampUrNa RSibhASita 'ta' zrutipradhAna hI hai| AtmA ke lie usameM eka-do sthaloM ko chor3akara sarvatra AtA zabda kA prayoga huA hai| dasaveM adhyayana meM sarvatra tetalIputta zabda kA hI prayoga hai na ki teyaliputta--jaisA ki jJAtAdharmakathA meM pAyA jAtA hai| isI prakAra isa adhyAya meM usakI patnI ke lie 'mUsikAradhUtA' zabda kA prayoga huA hai| yadyapi eka sthAna para 'dhUyaM' zabda kA prayoga bhI dekhA jAtA hai| spaSTa hai ki ye mahArASTrI prabhAvita paravartI rUpa mUla grantha meM paravartI prabhAva se hI Aye hoNge| ho sakatA hai ki jaba isa grantha kI tAr3apatroM para pratilipiyA~ kI gayI hoMgI, taba ye parivartana usa yuga kI bhASA ke prabhAva ke kAraNa pratilipikAroM ke dvArA isameM A gaye hoNge| yadyapi mahArASTrI prAkRta kA yaha prabhAva RSibhASita meM do pratizata se jyAdA nahIM hai, jabaki prAcIna mAne jAne vAle ardhamAgadhI Agama yathA-AcArAMga, sUtrakRtAMga, uttarAdhyayana aura dazavaikAlika meM yaha prabhAva lagabhaga pandraha se pacIsa pratizata ke lagabhaga hai| yadyapi isakA eka kAraNa yaha bhI ho sakatA hai ki jahA~ uttarAdhyayana aura dazavaikAlika adhika pracalana meM rahe, vahA~ RSibhASita utanA pracalana meM nahIM rhaa| phalataH usa para uccAraNa meM hue parivartanoM kA prabhAva kama huA ho, jabaki ina granthoM ke adhika pracalana meM rahane ke kAraNa inake tAr3apatra Adi para likhe jAne ke pUrva hI antima vAcanA taka yaha prabhAva A cukA hogaa| durbhAgya se AgamoM ke sampAdana ke samaya ina tathyoM para dhyAna nahIM diyA gayA aura unakI bhASA ke prAcInatama svarUpa ko surakSita rakhane kA prayAsa nahIM kiyA gyaa| maiM samajhatA hU~ ardhamAgadhI ke prAcIna granthoM yathA-AcArAMga, sUtrakRtAMga, RSibhASita, uttarAdhyayana, kalpasUtra Adi kI prAcIna hastapratoM ko saMkalita kiyA jAye aura yadi kisI bhI hastaprata meM prAcIna pATha milatA hai to use surakSita rakhA jaaye| mAtra yahI nahIM, jaba eka hI paMkti meM AtA aura AyA, jadhA aura jahA, loe aura loge pATha hoM to unameM se prAcIna pATha ko hI mAnyatA dI jaaye| yaha santoSa kA viSaya hai ki isa dizA meM pro. madhusUdana DhAkI, pro. ke. Ara. candrA Adi kucha vidvAnoM ne hamArA dhyAna RSibhASita : eka adhyayana 113

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AkarSita kiyA hai aura hama AzA karate haiM ki bhaviSya meM jo Agama pAThoM kA sampAdana hogA, unameM ina tathyoM para adhika dhyAna diyA jAyegA, kyoMki grantha kA bhASAyI svarUpa usake kAla-nirNaya meM bahuta kucha sahAyaka hotA hai, ataH vidvAnoM kA yaha dAyitva hai ki granthoM kI bhASA ke prAcInatama svarUpa ko surakSita rkheN| tulanAtmaka dRSTi se vicAra karane para hama yaha pAte haiM ki AcArAMga, sUtrakRtAMga, uttarAdhyayana, dazavaikAlika aura jJAtAdharmakathA ke aneka gAthAMza, gadyAMza aura zabda RSibhASita meM bhI upalabdha haiM, kintu donoM ke bhASAyI svarUpa ke tulanAtmaka adhyayana se yaha spaSTa ho jAtA hai ki RSibhASita kA pATha bhASA kI dRSTi se prAcIna hai| udAharaNa ke rUpa meM RSibhASita ke tetalIputta nAmaka adhyayana aura jJAtA kA teyaliputta nAmaka adhyayana ke tulanAtmaka adhyayana se yaha spaSTa ho jAtA hai ki RSibhASita kI bhASA 'ta' pradhAna aura adhika prAcIna RSibhASita kI bhASA meM lopa kI pravRtti atyalpa hai| isI prakAra AcArAga, sUtrakRtAMga, uttarAdhyayana aura dazavaikAlika meM jahA~ AtmA ke liye 'AyA' zabda kA prayoga hai vahIM, RSibhASita meM eka-do sthaloM ko chor3akara sarvatra 'AtA' zabda kA prayoga hai| isase isakI bhASAyI prAcInatA suspaSTa ho jAtI hai| upasaMhAra __isa prakAra hama dekhate haiM ki apanI bhASA aura viSaya-vastu donoM kI daSTi se RSibhASita prAkRta vAGmaya kA prAcInatama grantha siddha hotA hai| jaisA ki hama pUrva meM siddha kara cuke haiM--'yaha grantha sampUrNa pAli aura prAkRta sAhitya meM AcArAMga ke prathama zrutaskandha ke kucha arthoM ko chor3akara prAcInatama evaM I.pU. pA~cavIM zatI kA grantha hai|' isa grantha kA mahattva na kevala isakI prAcInatA kI dRSTi se hai, apitu isameM prAcInakAlIna RSiyoM evaM unakI mAnyatAoM ke jo ullekha milate haiM, ve bhI aitihAsika daSTi se mahattvapUrNa haiN| isameM aneka aise prAcIna RSiyoM ke ullekha milate haiM, jinake sambandha meM aba anya koI jAnakArI kA srota hI nahIM raha gayA hai| isa grantha kI sabase bar3I vizeSatA isakA sAmpradAyika abhinivezoM se mukta honA hai| jaina paramparA meM isa grantha kA nirmANa jahA~ eka ora jaina dharma kI sahiSNu aura udAradRSTi kA paricAyaka hai vahA~ dUsarI ora yaha isa bAta kA bhI sUcaka hai ki sampUrNa bhAratIya AdhyAtmika dhArA apane mUla meM eka hI hai, cAhe vaha Age calakara aupaniSadika, bauddha, jaina, AjIvaka, vaidika Adi paramparAoM meM vibhakta ho gaI ho| RSibhASita hI ekamAtra aisA grantha hai, jisameM aupaniSadika RSiyoM, brAhmaNa parivrAjakoM, AjIvaka zramaNoM, bauddha bhikSuoM aura jaina muniyoM ke upadezoM ko eka hI sAtha saMkalita kiyA gayA 114 isibhAsiyAI suttAI

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hai| yaha grantha bhAratIya samanvayAtmaka evaM udAra jIvana dRSTi kA spaSTa pramANa hai| Aja jaba hama sAmpradAyika abhiniveza evaM vidveSa meM AkaNTha DUbe hue haiM yaha mahAna grantha hamArA mArgadarzaka ho sakatA hai| AzA hai isa grantha kA vyApaka prasAra hameM sAmpradAyika matAndhatA se mukta kara sakegA / AbhAra maiM sarvaprathama to prAkRta bhAratI akAdamI ke mantrI zrI devendrarAja mehatA evaM mahopAdhyAya vinayasAgarajI kA AbhArI hU~ jinake atyadhika Agraha aura dhairya ke kAraNa yaha vistRta prAkkathana zIghra pUrNa ho sakA hai| yadyapi isa sambandha meM abhI bhI adhika gambhIra cintana apekSita hai / AzA hai hamAre yuvA vidvAn isa kamI ko pUrA kreNge| mere kAraNa isa grantha ke prakAzana meM bhI paryApta vilamba huA hai isake lie maiM prakAzakoM aura pAThakoM donoM ke prati kSamAprArthI huuN| sAtha hI maiM pro. zubriMga Adi una saba vidvAnoM kA bhI AbhArI hU~ jinhoMne isa mahattvapUrNa grantha ke sambandha meM zodhaparaka dRSTi se cintana aura vicAravimarza kiyA tathA jinake lekhanoM se maiM lAbhAnvita huA huuN| isI prakAra maiM Dictionary of Pali Proper Names, Prakrit Proper Names, f koza, mahAbhAratanAmAnukramaNikA Adi ke lekhakoM kA bhI AbhArI hU~ jinake kAraNa aneka sandarbha mujhe sahaja sulabha ho ske| anta meM pro. madhusUdana DhAkI evaM mere zodhachAtra aura sahayogI DaoN. aruNapratApa siMha, DaoN. zivaprasAda, DaoN. azokakumAra siMha Adi kA AbhArI hU~ jinakA isa prAkkathana ko pUrNa karane meM mujhe sahayoga milA hai| - sAgaramala jaina AcArya evaM adhyakSa, darzana vibhAga ma. la. bA. kalA evaM vANijya mahAvidyAlaya, gvAliyara sandarbha grantha : 1. (a) se kiM kAliyaM? kAliyaM aNegavihaM paNNattaM / taM jahA uttarajjhayaNAI 1, dasAo 2, kappo 3, vavahAro 4, nisIhaM 5, mahAnisIhaM 6, isibhAsiyAI 7, jaMbuddIvapaNNattI 8, dIvasAgarapaNNattI / nandisUtra 84 / -- (mahAvIra vidyAlaya, bambaI 1968 ) (ba) namo tesiM khamAsamaNANaM jehiM imaM vAiaM aMgabAhiraM kAliaM bhagavaMtaM / taM jahA--1, uttarajjhayaNAI 2, dasAo 3, kappo 4, vavahAro 5, isibhAsiAI 6, nisIhaM 7, mhaanisiihN.....| RSibhASita : eka adhyayana 115

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(jJAtavya hai ki pakkhiyasutta meM aMga bAhya granthoM kI sUcI meM 28 utkAlika aura 36 kAlika kula 64 granthoM ke nAma haiN| inameM 6 Avazyaka aura 12 aMga milAne se kula 82 kI saMkhyA hotI hai, lagabhaga yaha sUcI vidhimArgaprapA meM bhI upalabdha hotI hai|) -- pakkhiyasutta (pR. 79) (devacanda lAlabhAI pustakoddhAra phaNDa sIrija kramAMka 99 ) 2. aMgabAhyamanekavidham / tadyathA - sAmAyikaM, caturviMzati stavaH, vandanaM, pratikramaNaM, kAyavyutsargaH pratyAkhyAnaM, dazavaikAlikaM, uttarAdhyAyAH, dazAH, kalpavyavahArau, nizIthaM, RSibhASitAnItyevamAdi / --tattvArthadhigamasUtram (svopajJabhASya) 1/20 (devacanda lAlabhAI pustakoddhAra phaNDa, krama saMkhyA 57 ) 3. tathA RSibhASitAni uttarAdhyayanAdIni.... / - Avazyaka niryuktiH, hAribhadrIyavRtti pR. 206 4. RSibhASitAnAM ca devendrastavAdInAM niyuktiM .... / - Avazyaka niryukti, hAribhadrIya vRtti pR. 41 5. isibhAsiyAiM paNayAlIsaM ajjhayaNAI kAliyAi, tesu diNa 15 nivviehiM annaagaaddhjogo| aNNe bhAMti uttarajjhayaNesu ceva eyAI aMtabbhavati / vidhimArgaprapA pR. 58 deviMdatthayamAI paiNNagA hoMti igiganivieNa / isibhAsiya ajjhayaNA AyaMbilakAlatigasajjhA / / 61 / / kesiM ci mae aMtabbhavaMti eyAI uttarajjhayaNe / paNayAlIsa diNeMhiM kesiM vi jogo aNAgADho / 162 / / vidhimArgaprapA pR. 62 (jJAtavya hai ki prakIrNakoM kI saMkhyA ke sambandha meM vidhimArgaprapA meM bhI mataikya nahIM hai| 'sajjhAyapaTThavaNa vihI' pR. 45 para 11 aMga, 12 upAMga, 6 cheda, 4 mUla evaM 2 cUlikA, sUtra ke ghaTAne para lagabhaga 31 prakIrNakoM ke nAma milate haiN| jabaki pR. 57-58 para RSibhASita sahita 15 prakIrNakoM kA ullekha hai / ) 6. (a) kAliyasuyaM ca isibhAsiyAI taio ya sUrapaNNattI / savvo ya diTTivAo cautthao hoI aNuogo / / 124 / / (mU. bhA. ) tathA RSibhASitAni uttarAdhyayanAdIni 'tRtIyazca' kAlAnuyogaH - Avazyaka hAribhadrIya vRtti: pR. 206 gha) Avassagassa dasakAliassa taha uttarajjhayaNAyAre / sUyagaDe nijjuttiM vucchAmi tahA dasANaM ca / / kappassa ya nijjuttiM vavahArasseva paramaNiuNasma / apat vucchaM isibhASiANaM ca / / 116 isibhAsiyAI suttAI Avazyaka niyukti 84-85

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taMjA - umA, 7. paNhAvAgaraNadasANaM dasa ajjhayaNA pannatA, saMkhA isibhAsiyAI, AyariyabhAsitAI, mahAvIrabhAsitAI, khomapasiNAI, komalapasiNAI udyAgapasiNAI, bAhupasaNAI | - ThANaMgasutte, dasamaM ajjhaNaM dasANaM (mahAvIra jaina vidyAlaya saMskaraNa pR. 311 ) 8. cottAlIsa ajjhayaNA isibhAsiyA diyalogacutAbhAsiyA paNNattA / 9. AhaMsu mahApurisA puvviM udaeNa siddhibhAvannA tattha maMdo abhuMjiyA namI videhI, rAmaputte yA bAhue udagaM bhoccA tahA nArAyaNe Asite davile ceva dIvAyaNa pArAsare dagaM bhoccA bIyANi hariyANi ya / / 3 / / ete puvvaM mahApurisA AhitA iha sammatA / bhoccA bIodagaM siddhA iti meyamaNussuA / / 4 / / 10. sUtrakRtAMga 2/6/1-3, 7, 9 11. bhagavatI, zataka 15 12. upAsakadazAMga adhyAya 6 evaM 7 13. (a) sunanipAta 32 sabhiyasutta (ba) dIghanikAya, sAmaJJaphalasutta tattatavodhaNA / visIyati / / 1 / / bhuNjiaa| risI / / 2 / / mahArisI / 19 suttanipAta 32, sabhiyasutta / 20. vahI 14. ye te samaNabrAhmaNA saMgino gaNino gaNAcariyA AtA yasassino titthakarA sAdhu sammatA bahujanassa, sepyathIdaM-pUraNo kassapo, makkhali gosAlo, ajito kesakambalI, pakudho kaccAyano, saMjayo belaTThiputtA, niggaNTho nAtaputto / --suttanipAta 32 - sabhayasutta 15. (a) pAli sAhitya kA itihAsa (bharatasiMha upAdhyAya) pR. 102-104 16. ubho nArada pabatA / 17. asito isa addasa divAvihAre / 18. jiNe'hamasmi abalo vItavaNNe (iccAyasmA piMgiyo ) / - samavAyAMgasutta - 44 (ba) It is....the oldest of the poetic good of the Buddhist Scriptures. --The Suttanipata ( sister Vayira) introduction for P. 2 - suttanipAta 32, sabhiyasutta 34, --suttanipAta 32, nAlaka sutta 1 - sUtrakRtAMga 1/3/4/1-4 21. vahI 22. theragAthA 36; DiksanarI oNpha pAli prApara nems| --suttanipAta 71 piMgiyamANavapucchA - volyUma prathama, peja 621, vAlyUma dvitIya peja 15 RSibhASita : eka adhyayana 117

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rayA / / 10 / / 23. (a) 'AtA chettaM tavo bIyaM, saMjamo juaNaMgalaM / jhANaM phAlo nisitto ya, saMvaro ya bIyaM daDhaM / / 8 / / akUDattaM ca kuDesu, viNae NiyamaNe tthite| titikkhA ya halIsA tu, dayA guttI ya paggahA / / 1 / / sammattaM gotthaNavo, samitI u samilA tahA / dhitijottasusaMbaddhA sava paMceva iMdiyANi tu khantA dantA ya NijjitA / mAhaNesu tu te goNA gaMbhIraM kasate kisiM / / 11 / / tavo bIyaM avaMjhaM se, ahiMsA NihaNaM paraM / vavasAto ghaNaM tassa, juttA goNA ya saMgaho / / 12 / / dhitI khalaM vasukiM saddhA meDhI ya nnicclaa| bhAvaNA u vatI tassa, iriyA dAraM susaMvuDaM / / 13 / / kasAyA malaNaM tassa, kittivAto va takkhamA / NijjarA tu lavAmIsA iti dukkhANa Nikkhati / / 14 / / etaM kisiM kasattANaM svvsttdyaavhN| mAhaNe khattie vesse sudde vApi visujjhatI / / 15 / / (ba) kato chettaM, kato bIyaM, kato te jugaNaMgale ? gaNAviNa pasAmi, ajjo, kA NAma te kisI ? / / 1 / / AtA chettaM tavo bIyaM, saMjamo jugaNaMgalaM / ahiMsA samitI jojjA, esA dhammantarA kisI 1121 esA kisI sobhatarA aluddhassa viyAhitA / esA bahusa hoI paralokasuhAvahA / / 3 / / savvasattadayAvahaM / e kisiM kasattA mAhaNe khattie vesse sudde vAvi ya sijjhatI / / 4 / / 24. saddhA bIjaM tapo vuTThi paJJA me yuganaMgalaM / hiri IsA mano yottaM sati me phAlapAcanaM / / 2 / / kAyagutto vacogutto AhAre udare yato / saccaM karomi nidAnaM soraccaM me pamAcanaM / / 3 / / ririyaM me dhuraghoramhaM yogakkhemAdhivAhanaM / gacchati anivattantaM yattha gantvA na socati || 4 || evamesA kasI kaTThA sA hoti amatapphalA / etaM kasaM kasitvAna savvadukkhA pamuccatIti / / 5 / / -- isibhAsiyAI 26/8-15 118 isibhAsiyAI suttAI - isibhAsiyAI 32 / 1-4 --suttanipAta 4-kasibhAradvAjasutta

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25. ahaM ca bhoyarAyassa taM ca si andhgvnnhinno| mA kule gandhaNA homo saMjamaM nihuo cr|| -uttarAdhyayana 22/44 26. kakkhaMde jaliyaM joiM, dhUmakeuM duraasyN| necchaMti vaMtayaM bhottuM, kule jAyA agNdhnne|| --dasavaikAlika 2/6 27. agandhaNe kule jAto jadhA jAgo mhaaviso| muMcittA savisaM bhUto piyanto jAtI laaghvN|| -isibhAsiyAI, 45/40 29. See-Introduction of Isibhasiyaim by walther Schubring, Ahmedabad--1974. 30. dekheM-bhagavatI, zataka 15 31. dekheM-upAsakadazAMga, adhyAya 3 evaM 7 32. jJAtAdharmakathA, draupadI nAmaka adhyayana 33. patteyabuddhamisiNo bIsaM titthe aritttthnnemiss| pAsassa ya paNNa dasa vIrassa viliinnmohss|| --isibhAsiyAI, pR. 205 34. nArayarisipAmukkhe, vIsaM sirineminaahtitthmmi| pannarasa pAsatitthe, dasa sirivIrassa titthmmi||44|| patteyabuddhasAhU, namimo je bhAsiuM sivaM pttaa| paNayAlIsaM isibhAsiyAiM ajjhynnpraaii||45|| -RSimaNDala prakaraNam Atmavallabha granthamAlA granthAMka 13, bAlApura, gAthA 44, 45 35. paNhAvAgaraNadasAsu NaM sasamaya-para-samaya paNNavaya patteyabuddha-vivihatthabhAsAbhAsiyANaM -samavAyAMga sUtra 546 36. bhagavatI 37. bRhadAraNyaka upaniSad, dvitIya adhyAya, caturtha braahmnn| 38. RSimaNDala 43 39. Introduction page 3-7. ISIBHASIYAIM L. D. Institute of Indology Ahmedabad-9, 1974. 40. RSibhASita-prathama adhyayana 41. samavAyAMga sUtra prakIrNasamavAya 252/3, jainavizvabhAratI (lADanUM) 42. jJAtAdharmakathA--adhyayana 16/139-142 43. aupapAtika sUtra 38 RSibhASita : eka adhyayana 119

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44. RSimaNDala vRtti pUrvArddha gAthA 35 45. AvazyakacUrNi bhAga 2, pRSTha 194 (RSabhadeva kezarImala, ratalAma 1928) 46. buddhavaMza aTThakathA 10/9 47. theragAthA aTThakathA bhAga 1 pRSTha 268 48. vahI, pRSTha 269 49. jAtaka kathA tRtIya bhAga (sarvajAtaka varga pRSTha saM. 306) 50. vahI, bhAga caturtha pRSTha 567 51. vahI bhAga paMcama pRSTha 476 52. Rgveda 53. atharvaveda 54. sAmaveda 55. chAndogyopaniSad 7/1/1 56. nAradaparivrAjakopaniSad 2; 6; 14; 15; 33; 37 ; 57. nAradopaniSad 9 58. devarSi nAradastathA --- gItA 10 / 13 tathA 10/26 59. zAntiparva 275 / 3 (gItA presa) 60. bhAgavata 1/3/8, 1/5/38, 39 61. isibhAsiyAI adhyayana 2 62. theragAthA aTThakathA bhAga 1 pR. 206, 348 63. isibhAsiyAI Introduction page-4 (L. D. Institute of Indology, Ahmedabad 1974) 64. RSibhASita adhyayana 3 65. sUtrakRtAGga 1/1/3/4-3 patto // 66. bhaviavvaM khalu bho savva - kAmaviraeNa eamajjhayaNaM / sivayaM bhAsittu devalAkhua-rAyarisI 67. majjhimanikAya khaNDa 2 pRSTha 154 (pAli TaiksTa sosAiTI) 68. indriyajAtaka, pRSTha 463 ( gItA presa saMskaraNa) 69. Adi parva 1/107; 53 / 8; vahI 70. sabhAparva 53/10; 78 / 15; vahI 71. zalyaparva 50; vahI 72. zAntiparva 229/5275 /4 -39 vahI - RSimaNDala gAthAM 124 73. anuzAsanaparva 18/17-18 vahI 74. gItA (gorakhapura saMskaraNa) 10/13 120 isibhAsiyAI suttAI

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75. mATharavRtti 71 dekheM-sAMkhyadarzana aura vijJAna bhikSu-DaoN. urmilA caturvedI pRSTha 25 76. Avazyaka niyukti gAthA 1288 (vijayadAnasUri jaina sirIja sUrata) 77. Avazyaka bhASya pRSTha 782 (vijayadAnasUri jaina sirIja, sUrata) 78. AvazyakacUrNi bhAga 2 pRSTha 79 va 193 79. RSimaNDala gAthA 123, draSTavya vRtti pRSTha 190 (jaina vidyAzAlA dosIvADA pola ahamadAbAda 1925) 80. majjhiyanikAya khaNDa 2 pRSTha 169, 200 (pAli TaiksTa sosAiTI) 81. suttanipAta prathama khaNDa pRSTha 196 (pA. Te. so.) / 82. theragAthA aTThakathA khaNDa 1 pRSTha 503 (pAli TaiksTa sosAiTI) 83. Rgveda 1/45/3; 2/139/9; 3/11/7 84. chAndogya. 1/2/10 85. Adipava 122/51 86. RSibhASita 5vAM adhyayana 87. Avazyaka niyukti pRSTha 398 (Agamodaya samiti, bambaI 1916-17) 88. vizeSAvazyaka bhASya pRSTha 787 (RSabhadeva kezarImala, ratalAma 1936). 89. AvazyakacUrNi bhAga 1, pRSTha 529-30 (vahI) 90. AcArAMga zIlAMka vRtti pRSTha 154 (Agamodaya samiti, bambaI 1916) 91. theragAthA aTThakathA (khaNDa 2) pRSTha 82 92. RSibhASita chaThA adhyayana 93. aupapAtika anu. 38 (Agamodaya samiti bambaI, 1916) 94. bhagavatIsUtra anu. 418 (Agama sudhAsindhu 1977) 95. AvazyakacUrNi bhAga 1 pR. 455-460 96. RSimaNDala vRtti 64 97. evamAdi jahA vasudevahiMDie ettha puNa vakkalacIriNo ahigaaro....| AvazyakacUrNi bhAga 1, pR. 460 piutAvasauvagaraNaM pamajjayaMtassa kevalaM naannN| uppanna jassa kae vakkalacIrissa tassa nmo| 98. theragAthA aTThakathA khaNDa 1 pR. 420 (pAli TaiksTa sosAiTI) 99. RSibhASita 7vAM adhyayana 100. vizeSAvazyaka bhASya gAthA 3169 101. AvazyakacUrNi bhAga 1 pR. 583 102. aupapAtika vRtti pR. '114 103. vizeSaNavatI-haribhadra gAthA 38, 41-44 104. RSimaNDala uttarArddha pR. 193 105. theragAthA aTThakathA khaNDa 1 pRSTha 100 (pAli TaiksTa sosAiTI) RSibhASita : eka adhyayana 121

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106. apAdAna aTThakathA khaNDa 2 pRSTha 456 107. RSibhASita AThavAM adhyayana 108. RSibhASita navAM adhyayana 109. sUtrakRtAMga 1.2.27 110. bhagavatIsUtra 550 111. uttarAdhyayana cUrNi pR. 168 112. antakRtdazA sUtra 12 113. aMguttaranikAya khaNDa 1 pRSTha 23 (pAli TaiksTa sosAiTI) 114. Adi parva 42/33 115. zatapathabrAhmaNa 7.5.1.5 116. taittirIya AraNyaka 2 /18, 10/1, 8 117. RSibhASita adhyAya 10 118. jJAtAdharmakathA 1/14 119. vipAkasUtra sUtra 32 120. vizeSAvazyaka bhASya gAthA 3332 121. sUtrakRtAMga cUrNi pR. 28 122. sthAnAMga sUtra 755 123. RSibhASita 11vAM adhyayana 124. bhagavatIsUtra 540 125. upAsakadazA 6/20, 21, 23, 28; 7 / 8, 11, 42-45 ( lADanUM) 126. Avazyakaniryukti gAthA 474 127. vizeSAvazyaka bhASya gAthA 1928 128. AvazyakacUrNi pR. 282 129. dIghanikAya prathama pR. 53 (pA. Tai. so.) 130. theragAthA 23 131. mahAbhArata zAntiparva a. 177 132. RSibhASita 12vAM adhyayana 133. zatapatha brAhmaNa 9/7; dekheM vaidika koza (vo. eca. yU. 1932) pRSTha 428 134. zAMkhAyana AraNyaka 13 / 1; dekheM vahI pRSTha 428 135. bRhadAraNyaka upaniSad 2/4 / 1, 3 /5 / 1; dekheM vahI pR. 428 136. mahAbhArata sabhAparva 4 / 12, 33 / 35, zAntiparva 310-318 137. etaM vai tamAtmAnaM viditvA brAhmaNaH putraiSaNAyAzca vittaiSaNAyAzca lokaiSaNAyAzca vyutthAyAtha bhikSAcaryAcaranti yA hyeva putraiSaNA sA vittaiSaNA yA vittaiSaNA sA lokaiSaNobhe hyete eSa eva bhavataH / --bRhadAraNyakopaniSad 3 /5 / 1 122 isibhAsiyAI suttAI

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tulanIya-- jAva tAva loesaNA tAva tAva vittesaNA, jAva tAva vittesaNA tAva loesnnaa| se loesaNaM ca vittesaNaM parinnAe gopaheNa gacchejA No mhaaphenn...| --RSibhASita 12 138. mahAbhArata zAntiparva adhyAya 310 se 318 / 139. RSibhASita 13vAM adhyayana 140. samavAyAMga 11/4 141. sthAnAGga sUtra 157, 236 142. Avazyakaniyukti gAthA 866, 870, 871 143. vizeSAvazyaka bhASya gAthA 3332, 3338, 3339 144. AvazyakacUrNi bhAga 1, pRSTha 494-95 145. sthAnAGga sUtra 157, 236 146. sthAnAGga abhayadeva kI TIkA pR. 182 evaM 474 147. theragAthA 84 148. suttanipAta gAthA 814 149. RSibhASita 14vAM adhyayana 150. sUtrakRtAGga 1/3/4/2 151. sUtrakRtAGgacUrNi pR. 121 152. sUtrakRtAMga zIlAMkaTIkA pR. 15 153. pAli prApara nemsa jilda 2. pR. 281-83 154. vaidika koza pR. 334 (kA. hi. vi. vi. 1933) 155. mahAbhArata kI nAmAnukramaNikA pR. 216 156. RSibhASita 15vAM adhyayana 157. RSibhASita 16vAM adhyayana 158. sthAnAMga sUtra 755 159. vipAka sUtra 29 160. dhammapada aTThakathA, bhAga 1, pR. 324 ttippnnii| 161. mahAbhArata droNaparva 144/7 162. bRhadAraNyakopaniSad 4/6/2 163. RSibhASita 17vAM adhyayana 164. jJAtAdharmakathA sUtra 117 165. dekheM--DikzanarI Apha pAli prApara nemsa (malAla zekhara) khaNDa 2, pR. 882, 883 166. mahAbhArata, strIparva adhyAya 2 se 7 167. RSibhASita aThArahavA~ adhyayana 168. sthAnAMga sUtra 643 RSibhASita : eka adhyayana 123

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169. samavAyAMga sUtra 159 170. antakRtdazA 8 171. bhISma parva 27/36 172. zatapatha brAhmaNa 3, 1, 1, 4 173. RSibhASita 19vAM adhyayana 174. RSibhASita 20 175. sUtrakRtAGga 1/1/1/12 176. rAjapraznIya 167-180 177. dIghanikAya khaNDa 2, payAsirAjaJasutta (pAli pablikezana borDa 1958) 178. samavAyAGga-samavAya 44 179. RSibhASita 21vAM adhyayana 180. paMcatantra pR. 97-105 (caukhambA vidyAbhavana vArANasI 1985) 181. RSibhASita 22vAM adhyayana 182. uttarAdhyayana 18/19, 22 183. bRhadAraNyakopaniSad 4/1/5 184. mahAbhArata anuzAsana parva 4/1 185. RSibhASita 23vAM adhyayana 186. sUtrakRtAMga 1/3/4/2, 3 187. sthAnAGga 755 188. anuttaropapAtika 3/6 189. sUtrakRtAGga zIlAGka vRtti khaNDa 2, pR. 73 (ma. jai. jJAnodaya sosAiTI raajkott)| abhujiyA namI videhI, rAmagutte ya bhuNjiaa| bAhue udagaM bhoccA, tahA nArAyaNe risii| asitte devile ceva dIvAyaNa mhaarisii| pArAsare dagaM bhoccA, bIyANi hariyANi y|| 190. (a) jAtaka khaNDa 1, pR. 66, 81 (Edited by Fansboll) (ba) pAli tripiTaka ke anya sandarbho ke liye dekhiye-Dictionary of Pali ___proper Names by J.P. Malal Sekhar, 1937, Vol. I, I'. 382-83 191. RSibhASita 24vAM adhyayana 192. dekheM-DikzanarI oNpha pAli prApara nemsa bhAga 2, pR. 1323-1324 193. bRhadAraNyakopaniSad 61/41/33 194. RSibhASita, 25vAM adhyayana 195. samavAyAMga, sUtra 159 196. bhagavatIsUtra 529-530 124 isibhAsiyAI suttAI

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197. aupapAtika sUtra 38-40 198. sthAnAMga sUtra 692 199. dIghanikAya khaNDa 1, pRSTha 87 (pAli TaiksTa sosAiTI) 200. aitareya brAhmaNa 8, 21 201. (a) AvazyakacUrNi-bhAga 1, pR. 13 (ba) dekheM-Prakrit Proper Names Vol. I, P. 56 202. RSibhASita 26vAM adhyayana 203. uttarAdhyayana sUtra 25/19-29 204. dhammapada brAhmaNa varga 405-410 205. suttanipAta uragavarga kasibhAradvAja sutta 206. (a) jAtaka khaNDa 4, 375-90 (Ed. Fausball) (ba) dekheM-Dictionary of Pali Proper Names Vol. II, P. 599 207. uttarAdhyayana sUtra, adhyayana 12 208. mahAbhArata udyoga parva 129/19-21 209. RSibhASita 27vAM adhyayana 210. AvazyakacUrNi bhAga 2, pR. 199 211. nizItha bhASya gAthA 5890 212. bRhadkalpabhASya gAthA 4066 213. Avazyaka haribhadrIyavRtti pR. 711-712 214. dekheM-Dictionary of Pali Proper Names, Vol. II, P. 854 215. RSibhApita 28vAM adhyayana 216. sUtrakRtAMga 2/6 217. sUtrakRtAMga niyukti gAthA 187-200 218. sUtrakRtAMga cUrNi, pR. 413-17 219. (a) Avazyaka sUtra pR. 27 (ba) Prakrit Proper Names, Vol. I, P. 44 220. RSibhASita, 29vAM adhyayana 221. AcArAMga 2/176 222. sUtrakRtAMga 1/6 (vIratthui) 223. dekheM, bhagavatIsUtra-zataka 9 evaM 15 224. kalpasUtra 4-145 225. uttarAdhyayana 32/21-100 226. dazavaikAlika 1/1 227. dekheM-dIghanikAya, sAmaJaphalasutta tathA majjhimanikAya upAlisutta RSibhASita : eka adhyayana 125

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228. sUtrakRtAMga 1/6/28 229. (a) theragAthA aTThakathA-prathama bhAga pRSTha 153 (ba) dekheM-Dictionary of Pali Proper Names, Vol. II, P. 320 230. RSibhASita adhyAya 30 231. (a) bhagavatIsUtra sUtra 128, 132 (ba) vizeSAvazyaka bhASya 2435 232. sampUrNa sandarbho ke lie dekheM-mahAbhArata nAmAnukramaNikA pRSTha 303 233. RSibhASita adhyAya 31 234. (a) vahI 31; (ba) uttarAdhyayana 23/12; (sa) Avazyakaniyukti 236; (da) sUtrakRtAMga 2/7/81 235. arhat pArzva aura unakI paramparA, pro. sAgaramala jaina, pRSTha 1-7 236. AcArAMga 2/15/25 237. sUtrakRtAMga 2/7/8 238. samavAyAMga 8/8, 9/4; 16/4; 23/3 239. bhagavatI 1/9/423 240. aupapAtika 2/5/95 241. rAjapraznIya 213 (madhukara muni) 242. nirayAvalikA 3/1 243. kalpasUtra 149/159 244. AvazyakacUrNi bhAga 1, pRSTha 285, 291, 298 245. uttarAdhyayana 23/12-13; sUtrakRtAMga 2/7/38 246. bhagavatI 1/9/432-433 247. arhat pArzva aura unakI paramparA, pRSTha 36-38 248. RSibhASita adhyAya 31 249. dekheM--RSibhASita adhyAya 31 250. RSibhASita, 32 251. vahI 32 252. bauddha paramparA meM piMga sambandhI samasta vivaraNoM ke lie dekheM-Dictionary of Pali ___ Proper Names, Vol. II, P. 198-200 253. dekheM-paM. dalasukhabhAI abhinandana grantha (pArzvanAtha vidyAzrama vArANasI) meM prakAzita unakA lekh| 254. (a) suttanipAta aTThakathA bhAga 2, pRSTha 603 (a) Dictionary of Pali proper Names, Vol. II, P. 199 255. dekheM-mahAbhArata nAmAnukramaNikA pRSTha 197 126 isibhAsiyAI suttAI

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256. RSibhASita, 33 257. isibhAsiyAI Introduction, P. 4 258. dekheM-(a) vaidika koza pRSTha 56 (ba) mahAbhArata nAmAnukramaNikA pRSTha 31, evaM 42 259. ina samasta sandarbho ke lie dekheM--vaidika koza pRSTha 23 260. dekheM--vaidika koza pRSTha 373 261. dekheM-Dictionary of Pali Proper Names, Vol. I, P. 182-184 262. RSibhApita, 33 263. RSibhASita, 34 264. dekheM-vaidika koza pRSTha 56 265. vahI pRSTa 56 266. dekheM--(a) Dictionary of Pali proper Names, Vol. I, P. 383 (ba) jAtaka saM. 487 267. RSibhASita 35 268. sUtrakRtAMga 1/3/4/2 269. sUtrakRtAMga cUrNi pRSTha 120 270. RSibhApita 36 271. dekheM-mahAbhArata nAmAnukramaNikA pRSTha 175 272. mahAbhArata vana parva 72/339 273. mahAbhArata zAnti parva 334/13-15 274. dekheM, vaidika koza, pR. 244 275. RSibhASita 37 276. sUtrakRtAMga 1/1 277. dekheM-isibhAsiyAI (zubriga) pR. 118 278. AvazyakacUrNi I, pR. 82 279. AcArAMga zIlAGkaTIkA, pR. 135 280. (a) AvazyakacUrNi I, pR. 316, 320 (ba) vizeSAvazyaka bhASya gAthA 1979 281. Dictionary of Pali Proper Names-II, P.P. 1108-1118 282. RSibhASita 39 283. Dictionary of Pali Proper Names Vol. II, P. 1000 284. dekheM-RSibhASita 38 285. dekheM-uttarAdhyayana adhyAya 18 286. jattha mie kANaNosite uvaNAmeti vahAe sNje| -RSibhASita 39/5 287. dekheM-Dictionary of Pali Proper Names, Vol II, P.P. 998-1000 RSibhASita : eka adhyayana 127

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288. rahasse khalu bho paavkmm....| -RSibhASita 39 289. mahAbhArata nAmAnukramaNikA, pR. 364-365 290. sUtrakRtAMga 1/3/4/3 291. samavAyAMga sUtra 159 (prakIrNaka samavAya) 292. aupapAtika sUtra 38 293. antakRtdazA varga 2 | 294. dazavaikAlika cUrNi, pR. 41 295. sUtrakRtAMga cUrNi, pR. 120 296. dekheM-Dictionary of Pali Proper Names, Vol. I, P.P. 501-502 297. dekheM-mahAbhArata nAmAnukramaNikA, pR. 87. 162 298. bRhadAraNyakopaniSad 6/5/1 299. RSibhASita 40 300. Avazyakaniyukti 847 301. vizeSAvazyaka bhASya 3290 302. AvazyakacUrNi I, pR. 12, 134, 139 evaM 466 303. Avazyaka haribhadrIyavRtti, pR. 347 304. AcArAMga zIlAMkaTIkA, pR. 179 305. dekheM-Prakrit Proper Names, Vol. II, P. 864 306. Igid Vol. II, P.P. 677-678 307. AvazyakacUrNi bhAga 1, pR. 519 308. (37) Prakrit Proper Names, Vol. II, P. 657 (ba) bhagavatIsUtra 417-418 309. mahAbhArata nAmAnukramaNikA, pR. 291 310. RSibhASita 41 311. vahI 42 312. vahI 43 313. RSibhASita 45 314. vahI 45/40; tulanIya uttarAdhyayana 22/41 315. vahI 45/22 316. vahI 45/50 128 isibhAsiyAI suttAI

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RISHIBHASHIT : A STUDY

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RISHIBHASHIT : A STUDY The Place of Rishibhashit in Jain Literature: Rishibhashit is one of the oldest works in Ardhamagadhi Jain canonical literature. Under the accepted system of classification of Jain canons, this is classified as Prakeernaka (anthology). The Digambar tradition has 12 Angas & 14 Angabahyus, but Rishibhashit is not included in them. The Terapanthi and Sthanakvasi sects of the Swetambar tradition also do not include Rishibhashit in the 32 Agamas they recognise. The idol worshiping sect of the Swetambar tradition recognises 45 Agamas including 11 Angas, 12 Upangas, 6 Chhedsutras, 4 Moolsutras, 2 Chulikasutras and 10 Prakeernakas; Rishibhashita is not included even in these 10 Prakeernakas. However, it is included in the list of Kaliksutras mentioned in Nandisutra and Pakkhisutra.' The Angabahya works listed in Tattvarthabhashya of Acharya Umaswati first mention six works including Samayik and then Dashvaikalika, Uttaradhyayan, Dasha (Achardasha), Kalp, Vyavahar, Nisheeth and Rishibhashit?. Haribhadra in the Vritti of Avashyak Niryukti mentions Rishibhashit once with Uttaradhyayany and at another place with an anthology titled Devinduthuya.4 The reason for this confusion may be that besides Rishibhashit Haribhadra also came accross Rishimandal Stava which gets a mention in Acharanga churni. His intension must have been to connect Rishibhashit, Uttaradhyayan, and Rishimandal Stava with Devinduthuya. It should be noted that Rishimandal not only mentions many of the Rishis (ascetics) of Rishibhashit but also refers to chapters and contents therein. This indicates that the author of Rishimandal must have been aware of and had studied Rishibhashit. The similarity between these two works is so much that with a little variation in sequence and names almost all Rishis of Rishibhashit can be found in Rishimandal. The mention of Rishimandal in Acharanga churni Note : For foot-notes please refer to the foot notes of original Hindis text. Rishibhashit : A Study. 131

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(Isinamakittanam Isimandalatthan, page 374) conclusively establishes that it predates Acharanga churni (7th century A.D.). Scholars should give a serious thought to this fact. It is believed that Rishimandal was written by Dharmaghosh Suri of Tapagachchha sect, but I have my doubts as his period is 14th century A.D. In fact, the language and style of Rishimandal indicates that it is an ancient work and its author had studied Rishibhashit. In the course of studies of canons for mendicants prescribed by Acharya Jinaprabh in his work Vidhimargprabha the list of anthologies to be studied has been concluded with the mention of Rishibhashit.5 As such, according to the accepted system of classification, Rishibhashit can be classified as an anthological work. In the ancient Jain tradition it was recognised as an important work. In Aavashyak Niryukti Bhadrabahu has expressed his intent to write a Niryukti on Rishibhashit. As no such work is available today, it is difficult to surmise if it was written at all. Of course, Rishimandal, which finds a mention in Acharanga churni, certainly appears to be a collected work. All this goes to prove that upto a certain period Rishibhashit must have been an important work in Jain tradition. Sthanang refers to it as a part of Prashnavyakarandasha. Samvayang has mentioned about its fourtyfour chapters. As already mentioned, Nandisutra, Pakkhisutra etc. include it in the classification Kaliksutra. Aavashyak Niryukti classifies it as a work of Dharmakathanuyog. Style and Period of Rishibhashit: 8 According to its language, style, and subject matter this is an extremely old work among the Jain canonical works of Ardhamagadhi language. I consider this work being of a period slightly later than that of first Shrutaskandha of Acharanga but earlier than that of other ancient works like Sutrakritang, Uttaradhyayan, and Dashvaikalika. Even its present form can under no circumstances be dated later than 3rd or 4th century B.C. As per the information available in Sthanang this work was originally a part of Prashnavyakarandasha; the ten Dashas described in Sthanang include Rishibhashit also. Samvayang 132 isibhAsiyAI suttAI

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informs that this contains 44 Chapters. As such Rishibhashit certainly pre-dates these works. In Sutrakritang there is a mention of ascetics like Nami, Bahuk, Ramaputta, Asit Deval, Dvaipayan, and Parashar as also little indications about their ritual beliefs. They have been addressed as ascetics and great men. These ancient Rishis have been recognised by Sutrakritang, an exposition by Arhat. All these Rishis attained liberation inspite of their consumption of seeds and watero. This gives rise to the question as to which work predating Sutrakritang has accepted these people in the exalted position ? In my opinion only Rishibhashit is such a work. The term "lhasammata', from the verse in Sutrakritang, appears to be refering to the antiquity of Rishibhashit rather than Sutrakritang itself. It should be noted that in both Sutrakritang as well as Rishibhashit, many Rishis of traditions other than Jain, e.g. Asit Deval, Bahuk etc., have found a revered mention. Although these two are mainly in verse, from the viewpoint of language first Shrutaskandha of Sutrakritang appears to be of a later period. This is because the language of Sutrakritang is nearer to Maharashtri Prakrit whereas that of Rishibhashit is ancient Ardhamagadhi, leaving aside a few later changes. Also, Sutrakritang has criticised the thinkers of other traditions but Rishibhashit has eulogised them. This is a firmly established fact that this work was created prior to the institutionalisation of Jain religion and social organisation. Study of this work explicitly indicates that at the time of its writing Jain organisation was completely free of sectarian bias. Mankhali Goshalak and his philosophy find mention in Jain canons like Sutrakritang'o, Bhagvatill, and Upasakdashang12 and Buddhist works like Suttanipata, Deeghnikaya (Sammanjafalasutta)?3. Although there is no specific mention of Mankhali Goshalak in Sutrakritang, Niyativad has been commented upon in its chapter titled Aardrak. Analysing from the view point of development of sectarian feelings, the portion of Bhagvati dealing with Mankhali Goshalak clearly appears to be of later period than even Sutrakritang and Upasakdashang. These two works as well as many works of Pali Tripitaka mention the Niyativad of Mankhali Goshalak and then counter it. Still, unlike Jain Rishibhashit : A Study 133

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Canonical works, the Suttanipata has recognised the influential personality and value of the works of Mankhali Goshalak by including his name in the list of six Teerthankaras contemporary to Buddha'4. Rishibhashit has gone a step further and eulogised him as Arhat Rishi. As such from the viewpoint of religious tolerance, the period of Rishibhashit is earlier than that of Pali-Tripitak. This is because the growth of sectarianism sets in only after a religion becomes properly organised. Rishibhashit indicates that it had been written much earlier than the beginning of sectarianism in the Jain tradition. Except the first Shrutaskandha of Acharanga all the other Jain canonical works reflect sectarian views in varying degrees. This proves that, leaving aside first Shrutskundha of Acharanga, Rishibhashit is the oldest of all Jain canonical works. Even the language and style indicate it to be a work of a period some-where between first Shrutaskandha of Acharanga and first Shrutaskandha of Sutrakritang. The oldest work of Buddhist Tripitak literature is Suttanipata's, but even that is not as tolerant as Rishibhashit. The Tripitak literature refers to some of the Rishis of Rishibhashit, namely-Narad|6, Asit Deval!?, Ping, 18 Mankhaliputtal', Sanjaya (Velatthiputta20), Vardhaman (Nigganth Naatuputra!), Kumaputta22 etc; but they have been considered at a lower level than Buddha. In other words these Buddhist works were also not free of sectarian bias, and as such they should be of a later period. Many excerpts of the chapters in Rishibhashit are found, with similarity in content, language, and composition, in Sutrakritang, Uttaradhyayan, and Dashvaikalik of Jain tradition and Suttanipata and Dhammapada of Buddhist tradition. As such in terms of style of these works Rishibhashit proves to be of an earlier period. It may be argued that the ideas and verses may have gone from Buddhist Tripitak literature and Jain Uttaradhyayan and Dashvaikalik to Rishibhashit. But this is not true because the language and style of Rishibhashit is older as compared to that of these works; also it is much nearer to the language and style of the first Shrutaskandhas of Acharanga 134 faylfTE YAT

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and Sutrakritang, and Suttanipata. Moreover, Rishibhashit has mentioned the ideas as general principles propagated by different Rishis, but Buddhist Tripitak literature and later Jain works have tried to include these ideas as belonging to their own respective traditions. For example philosophical cultivation has been dealt with in Rishibhashit23 twice and once in Suttanipata24. Whereas in Suttanipat Buddha says that he does this type of philosophical cultivation, in Rishibhashit the Rishi says that whoever does this type of cultivation gets liberated irrespective of his cast and creed. Thus Rishibhashit is conclusively proved to be of an earlier period than that of Jain or Buddhist works except first Shrutaskandha of Acharanga. Considering from the view point of language we find that Rishibhashit has, to a larger extent, maintained the most ancient form of Ardhamagadhi Prakrit. For example in Rishibhashit Atma has been mentioned as Ata but in Jain Anga literature Atta, Appa, Aada, Aaya, and other words have been used which are variations belonging to later periods. The free use of the consonant Ta conclusively puts this work in an earlier period than Uttaradhyayan as in Uttaradhyayan there is a tendency of avoiding this consonant. Rishibhashit also abundently uses word-forms like, Janati, Paritappati, Gachchhati, Vijjati, Vattati, Pavattati. This also confirms the antiquity of this work in context to both, subject and language. The story of the serpent of Agandhan clan is found in Uttaradhyayan25, Dashvaikalik26 as well as Rishibhashit27. But examining all the three, it becomes evident that its mention in Rishibhashit is much older than the other two. Reason being that in Rishibhashit it has been quoted just as an example so that the mendicant does not stray from his path; but in Dashvaikalik and Uttaradhyayan it has been included as an incident in the life of Rajimati and Rathnemi. As such Rishibhashit is older than Suttanipata, Uttaradhyayan and Dashvaikalik. That means it is of a period later than that of first Shrutask andha of Acharanga but an earlier work than all other Ardhamagadhi canonical literature. Also being earlier to Suttanipat it becomes earlier to all Pali Tripitak. Rishibhashit: A Study 135

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As regards deciding its period on the basis of the historical Rishis mentioned in Rishibhashit, besides Vajjiyaputta all other Rishis were either contemporary to Mahavir and Buddha or earlier to them. According to Pali Tripitak Vajjiyaputta was also a young contemporary of Buddha; he was nearer to Anand in age. The Vajjiyaputtiya sect also came into existence within a hundred years of Buddha's Nirvana, which establishes that he was a young contemporary of Buddha. Accordingly, from historical viewpoint Rishibhashit must have been written in the first century after Nirvana of Buddha or Mahavir; later changes in the text cannot be ruled out. In my opinion the period of its writing is not earlier than fifth century B.C. and certainly not later than third century B. C. I have not come accross any evidence, within and outside the text, that may point toward its writing being outside this period. From the angle of philosophical developments we find that it does not contain the finely developed forms of Jain or Buddhist principles. Only five fundamentals and eight Karma have been mentioned. It is also possible that these concepts were popular with the followers of Parshwa and trickled into Mahavir's tradition from there only. Concepts like Parishah and Kashaya are certainly ancient. Even the expositions of Vatsiyaputra, Mahakashyap, Sariputra and other Buddhist Rishi, in Rishibhashit also contain the ancient Buddhist principles like Santativad, Kshanikvad only. As such, from Buddhist angle also, Rishibhashit is older than Pali Tripitak. The Writing of Rishibhasit: Regarding the creation of Rishibhasit, Prof. Schubring and other scholars maintain that it must have been originally written in the tradition of Parshwa, as the influence of that tradition is clearly seen in the first chapter where celibacy and non-possessiveness have been combined, as in the Chaturyam system29. The detailed chapter of Parshwa further confirms this inference. Another basis of considering it to be a work of Parshwa's tradition is that that tradition was comparatively more tolerant; 136 AYIRTS HATS

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it was also much closer in conduct to other sects of ascetics and Shramans. With the assimilation of the followers of Parshwa's tradition into Mahavir's tradition this work also came along and was included as a part of Prashnavyakaran Dasha by Mahavir's followers. The Separation of Rishibhashit from Prashnavyakaran: It now becomes obvious to ask why it was first included in Prashnavyakaran Dasha and then separated from it. As it is purely a compilation of philosophical exposition, I feel, the earlier monks of Mahavir's tradition did not find any objection in including Rishibhasit in their own literature. But when the Jains formed an organised society with an independent tradition, it must have become difficult to include the monks of other tradition into their own ranks. In my opinion the separation of Rishibhasit from Prashnavyakaran was not accidental but with a purpose. It was not possible to preserve their exposition at one end and at the other criticise and demean Mankhaligoshalak in Sutrakritang, Bhagvati30 and Upasakdashang?\; and Narad in Inatadharma.32 By first century A.D., to keep Jain faith intact had become the primary task. It became difficult to accept the works of arad, Mankhali Goshalak, Yajnavalkya, Sariputra etc. as the canonical expositions of Teerthankars; still, credit goes to Jain Acharyas for safe keeping of Rishibhashit as a work of anthology inspite of its being excluded from Prashnavyakaran. Also, in order to maintain its authenticity it was accepted as expositions by omniscients out of Jain tradition. The sectarian system, however, propogated that the persons named as Parshwa, Vardhaman, Mankhaliputra, etc. in Rishibhashit were not the same as their name sakes in Jain Agams. Why the Rishis of Rishibhashit were called Pratyekbuddha ? In the original text of Rishibhashit Ketaliputra has been referred to as Rishi; Ambad (25) as Parivrajak, Ping (32), Rishigiri (34) and Shrigiri as Brahmin (Mahan) Parivrajak Arhat Rishi; Sariputra as Buddha Arhat Rishi; and all others as Arhat Rishi. In the chapter titled Utkat (Utkal) the name of the expounder has not been mentioned at all, as such there is no need of an Rishibhashit : A Study 137

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adjective. Although the appendix at the end of Rishibhashit)3 and Rishimandal4 has referred to all these persons as Pratyekbuddha, and twenty of them as contemporary to Arishtanemi, fifteen as contemporary to Parshwanath and remaining as contemporary to Mahavir; this appears to be a later addition to the text. In the original text there is no mention of them as Pratyekbuddna. In Samvayang, however, while detailing the subject matter of Prashnavyakaran it has been mentioned that it is a compilation of discourses of contemporary and other Pratyekbuddhas. As Rishibhashit had been a part of Prashnavyakaran, indirectly Samvayang provides the first acceptance of the Rishis of Rishibhashit as Pratvekbuddhass. It is obvious that as majority of the Rishis of Rishibhashit were not of Jain tradition, in order to accept their discourses, they were believed to be Pratyekbuddhas. In Jain as well as Buddhist tradition, Pratyekbuddha is a person who attains ultimate knowledge through his solitary practices commenced by his own inspiration; he neither becomes a disciple of someone nor makes disciples to form an organisation. As Such a Pratyekbuddha is not confined within a tradition or institutional organisation, but he is a respected person in society and his preachings are considered to be authentic. Rishibhashit and Principles of Jainism: A comprehensive study of Rishibhashit forces us to consider whether it propogates the beliefs of Rishis of other traditions or it is just a propogation of Jain beliefs in their name. A cursory glance makes one believe that only Jain beliefs have been propogated in their name. Prof. Schubring and, with his reference, Prof. Lallan Gopal have infered that the compiler lacks authenticity in quoting the discourses of Rishis and has presented them in his own way; the basis for this inference is the similarity of beginning as well as end of each discourse. This conclusion appears to be true looking at the Jain traditional terms like Panch Mahavrat, Kashaya, Parishah etc. For example, in the chapter of Narad there is a mention of four ways of cleansing which is nothing but propogation of the Chaturyam conception of Jains. In the chapter of Vajjiyapuita the 138 TAHIRTS TAITE

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Karma principles have been propogated. This Chapter confirms that life is directed by Karma, and attachment is the cause of sorrow. It also explains that the transition of Karma in attachment and vice versa is cyclic like seed and plant. The cycle of Karma is terminated by wiping out attachment first as destruction of roots destroys leaves, flowers, and fruits of a tree. This concept of Karma can also be found in chapters 13, 15, 24, and 30 of Rishibhashit. Similar details are also available in Jain tradition in the thirty second chapter of Uttaradhyayan. Similarly, the third chapter of Asit Deval in Rishibhashit contains the concept of sin being same as adhesive; this concept is popular in Jain tradition having a particular mention in Acharanga. This chapter also contains the mention of Panch Mahavrat, four Kashaya as well as eighteen sins from Himsa to Mithyadurshan Shalya. Also included is the form and details of Moksha which is Shiv, Atul, Amal, Avyaghat, Apurnabhava, Apunaravrata and Shashvat. Similar description of Moksha is available elsewhere in Jain canonical literature. The mention of Panch Mahavrat and four Kashaya can be found in many chapters of Rishibhashit. The ninth chapter of Mahakashyap contains details of Punya, Papa, Samvar, and Nirjara. This chapter mentions Kashaya also. In the ninth chapter, while discussing inflow of Karma, the causes have been named as Mithyatva Drishti, Pramad, Kashaya, and Yoga; which is similar to that in the Jain tradition. It also contains many Jain traditional words like Upkram, Buddha, Sprishtha, Nikachit, Nirjirna, Siddhi, Shaileshi Avastha, Predashodaya, Vipakodaya, etc. The concept of the soul being eternal and transitory, the form of Siddha stage and the process of bondage and shedding of Karma, mentioned in this chapter are same as those in Jain philosophy. Similarly the concepts of Dravya, Kshetra, Kala, and Bhavu are also found in many chapters. The twelfh chapter of Yajnavalkya talks about process of Gochri and Shuddhaishana which are same as in Jain tradition. "Soul is the doer of Karma and sufferer of consequences bad or good,' has been mentioned in the fifteenth chapter of Madhurayan. The seventeenth chapter Rishibhashit : A Study 139

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of Vidur contains mention of Savadyayog Virati and Samabhava. Nineteenth chapter of Aariyayana refers to Arya Jnana, Arya Darshan, and Arya Charitra which are akin to Saniyak Inana, Samyak Darshan and Samyak Charitra. The twenty second chapter emphasises the predominence of male in the field of religion and demeans female which is same as in the Itthiparinna chapter or Sutrakritang. In the twentythird chapter of Ramaputta, just like Uttaradhyayan (28-35), topics about seeing through Darshan, detachment, three disciplines, and dissolution of eight types of Karma through Tapa have been discussed. The concept of eight types of Karma is a speciality of Jainism. Again, there is mention of Jnana, Darshan, and Charitra in the twenty fourth chapter. The same chapter also includes the four Gutis namely, Deva, human, Tiryanch and Narak. The twentyfifth chapter titled Ambad discusses four Kashaya, four Vikatha, five Mahavrata, three Gupti, discipline of five senses, six life forms, seven fears. eight prides, nine Brahmacharyas and ten places of meditation. This chapter also discusses the six reasons for eating which are also found in Sthanang (Stha-6). It may be noted that although Ambad has been mentioned in Jain canons as a Parivrajak, it has been said that he respected Mahavir36; that is the reason that this chapter contains maximum number of Jain concepts. In the twentysixth chapter of Rishibhashit the description of Brahmin has been included just like that in twentyfifth chapter of Uttaradhyayan. Same chapter also mentions Kashayi, Nirjara, six life forms and compassion towards all living. In the thirtyfirst chapter of Parshwa we again come across Chaturyam, 4shtavidhKarm Granthi, Char Gati, Panchastikaya and Moksha Sthana. This chapter, like Jain concepts, conveys that living being moves upwards and matter downwards. However, the presence of Jain concepts in this chapter is not out of place because Parshwa has been accepted as one belonging to Jain tradition. Lately, scholars have started believing that the knowledge of Jains has been inherited from the tradition of Parshwa. Schubring has also recognised the influence of Parshwa tradition on Rishibhashit. Again the thirtysecond chapter of Ping 140 1415 HATS

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propogates the liberation of four Varnas just like the Jain belief. The thirtyfourth chapter also contains discourses about Parishah and Upasarg. This chapter also discusses the liberation of monk indulging in five Mahavrata, free of Kashaya, free of attachment and inflow of Karma. Thirtyfifth chapter of Uddalak, once again, contains mention of three Gupti, three Danda, three Ralya, four Kashaya, four Vikatha, five Samiti, Panchendriyasanyam, Yogasandhan, Navakoti Parishuddha, details of different clans free of ten Dosha, acceptance of eatables prepared for others, cold and lifeless. The same chapter also mentions Sangya and 22 Parishaha. Thus, we observe that Rishibhasit contains many Jain concepts. It is natural to question if the Jain Acharyas have compiled their own concepts in the name of the Rishis of Rishibhashit or the concepts were originally of these Rishis and percolated into Jain tradition. It is evident that leaving aside Parshwa and Mahavir, all other Rishis of Rishibhashit were either independent ascetics or belonged to traditions other than Jain. Some of them, however, can be found in Uttaradhyayan and Sutrakritang. If we conclude that the concepts do not belong to the Rishis named, the authenticity of the work and its compiler becomes doubtful. On the other hand, to accept that all these concepts came to Jains from other traditions is also not satisfactory. So we proceed first to examine if the concepts mentioned in Rishibhashit are of the Rishis named or of Jain Acharyas. Question of Authenticity of Concepts preached in Rishibhashit: Although all the concepts and related literature of all the Rishis of Rishibhashit are not available in traditions other than Jain, still, concepts and thoughts of many are available in other traditions, even today. Yajnavalkya is mentioned in Upnishads, Vajjiyaputta, Mahakashyap, and Sariputta can be found in Buddhist Tripitak literature. Similarly, Vidur, Narayan, Asit Deval etc. find place in Mahabharat and other works of Hindu tradition. By comparing their ideas mentioned in Rishibhashit with other sources we can evaluate their authenticity. Rishibhashit: A Study 141

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In eleventh chapter of Rishibhashit, the discourse of Mankhali Goshalak are compiled. Bhagwati Sutra and Upasakdashang of Jains; Suttanipata and Samanja Mahafal Sutta in Deeghnikaya of Buddhists; and 177th chapter of Shantiparva in Mahabharat of Hindus are other works where Mankhali Goshalak or Mankhirishi has been mentioned. All the three sources tell him to be a supporter of Niyativad. His discourses in Rishibhashit also contain indirect references to Niyativad. It is stated in this chapter that he who trembles, feels pain, is irritated, hurt, moved, inspired by seeing the transformation in matter is not detached. A detached one does not have all these effects on seeing the transformation of matter. This is an indirect confirmation of Niyativad in relation to the transformation of matter. The world has its own movement and parameters according to which it continues to move. A mendicant should look at and understand this movement, but should not be influenced by that. The basic philosophical teaching of Niyativad ought to be that one should only remain as a witness in the eventful movement of this world. In this manner this chapter reflects only the basic philosophical teachings of Goshalak. On the other hand the description of the principle of Mankhali Goshalak in Jain and Buddhist literature is in fact a distorted inference. The author of Rishibhashit is, in fact, much more authentic than the authors of Tripitak and later Jain canons. The preachings of Mankhi Rishi of 177th Chapter of Shantiparva in Mahabharat confirms Niyativad on one hand and preachings of detachment on the other. This chapter mainly preaches spectator's uninvolved attitude and detachment from the world. It preaches detachment through Niyativad only. The world has its own system of movement and man cannot convert it to suit his needs, as such he should become detached by maintaining an attitude of uninvolved witness. The uniqueness of this chapter of Mahabharat is that accepting Mankhi Rishi as supporter of Niyativad, he has been believed to be proceeding towards detachment through his Niyativad. On this basis it can be concluded that the preachings of Mankhaliputra available in Rishibhashit are authentic. 142 isibhAsiyAI suttAI

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Similarly preachings of Mahakashyap are compiled in 9th chapter and Sariputta in 38th chapter; both are connected with Buddhist tradition. When we contemplate the ideas expressed in these chapters the presence of basic tenets of Buddhism becomes clearly evident. The discourses of Mahakashyap first of all deals with the sorrows of the world. At the root of all sorrows is Karma and at the root of Karma is birth itself. This is just a form of Pratitya Samutpad of Buddhism. Another speciality in this chapter is the mention of Santanvaid while propagating the Karma principle; Santanvad is one of the basic principles of Buddhism. In order to explain the concept of Nirvana the metaphor of lamp (Deepak) has been used; this is a popular and basic metaphor from Buddhism. The whole discourse preaches detachment through Santanvad and Karmasamskar. This makes us conclude that this chapter contains seedlings of Buddhism. Similarly, 38th chapter of Sariputta contains basic tenets of Buddhism in the form of Madhyam Marg. Alongwith is mentioned the Prajnavad of Buddha. It has been mentioned in this chapter that a monk can meditate conveniently with the availability of desired living quarters, bed and eatables. Still the wise should not crave for mundane things. Same is the discipline of Buddha and so this chapter too presents the preachings of Buddha with authenticity. Same is the story about the 12th chapter, where the original preachings of Yajnavalkya have been included. Besides Rishibhashit, Yajnavalkya finds mention in Upanishads and Mahabharat37. In Upanishad, alongwith the dialogue between Yajnavalkya and Maitreyi is mentioned their desire towards Sanyas. In Rishibhashit also Yajnavalkya preaches getting rid of wordly desires and desire for wealth, he also mentions that both of these are intertwined and inseparable. As such, knowing these both one should tread the Gopath not Mahapath. It appears that Gopath is the path of detachment and Mahapath is the path of attachment; Yajnavalkya seems to be preaching the path of detachment. Rishibhashit: A Study 143

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It is worth pondering if the development of the Hinayan and Mahayan concepts of Buddhism is not merely the evolved form of this concept of Gopath and Mahapath. Mahayan word is also found in Acharanga. In the chapters 310 to 318 of Shantiparva in Mahabharat are compiled the preachings of Yajnavalkya. This mainly expounds the Sankhya and Yoga concepts. This chapter of Rishibhashit also talks about the procedure of collecting alms by a monk, which is similar to the Jain method. Still this can be said that the author of Rishibhashit has not distorted the basic preachings of Yajnavalkya. In the twentieth chapter of Utkata, Bhautikavad or Charvak Darshan has been propogated. Although there is no mention of the author of this chapter it is certain that the ideas of Charvak have been propounded with complete authenticity. The preachings of Vardhaman available in Rishibhashit are found in almost exact similarity in the chapter titled Bhavana of second Shrutuskandha of Acharanga and 32nd chapter of Uttaradhyayan. On the aforesaid evidences we may conclude that generally the preachings of various Rishis have been presented authentically. However, mainly it contains only the meditational and moral aspects without any emphasis on philosophical background. This is also true that its presentation and writing has been done by Jain Acharyas, and so it is natural that some concepts of Jains reflect predominently in this work. Also there is enough evidence that what we today consider as Jain concepts, could originally have been concepts belonging to other traditions creeping in later into Jainism. As such the authenticity and originality of the preachings of Rishis of Rishibhashit cannot totally be set aside. At the most we may deduce that there is an indirect influence of Jain tradition over them. The historic background of Rishis of Rishibhashit: It is clearly established that most of the Rishis of Rishibhashit were not connected with Jain tradition. The adjectives like Brahmin Parivrajak indicate that they were from non-Jain traditions. Also, some names like Dev Narad, Asit deval, Angiras Bhardwaj, Yajnavalkya, Bahuk, Vidur, Tharishen 144 TAHIHATS HATS

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Krishna, Dvaipayan, Aruni, Uddalak, Narayan have been popular in Vedic tradition and their teachings are intact in Upanishads, Mahabharat, and Puranas even today. The names of Dev Narad, Angiras Bharadvaj, Dvaipayan also find their mention in Sutrakritanga, Aupapatik, Antkritdasha besides Rishibhashit in Jain tradition as also in Buddhist Tripitak literature. Similarly, Vajjiyaputra, Mahakashyap, and Sariputra are famous personalities of Buddhist tradition and are mentioned in Tripitak literature. Mankhaliputra, Ramputta, Ambad (Ambashta), Sanjaya (Velatthiputra) are names which belong to 'independent Shraman traditions and their mention can be found both in Jain and Buddhist traditions. Prof. C. S. Upasak, in his article 'Isibhasiyam and Pali Buddhist Texts: A Study' has discussed in details those Rishis of Rishibhashit who have been mentioned in Buddhist literature. This article is being published in Pt Dalsukh Malvania Abhinandan Granth. Parshwa and Vardhaman are the famous, twenty third and twenty fourth Teerthankars in Jain tradition. Ardrak is found in Sutrakritanga besides Rishibhashit. Besides these, Valkalchiri, Kurmaputra, Ketaliputra. Tetaliputra, Bhayali, Indranaag are names most of whom are mentioned in Isimandal and other Jain works. Valkalchiri and Kurmaputra etc. are also mentioned in Buddhist tradition. However, even those who are neither mentioned in Jain nor Buddhist tradition, cannot be termed as fictitious. On looking at the complete list of Rishis of Rishibhashit we find that only Soma, Yama, Varuna, Vayu, and Viashraman are such names which may be said to be fictitious because they have been accepted only as Lokpals in the Jain, Vedic, and Buddhist traditions. But even out of these Vayu has been mentioned as a Rishi in Mahabharat. Yama has been said to be the father of Yamadagni Rishi in Aavashyak Churni. The possibility of Yama being a Rishi cannot completely be ruled out, although even Upanishads have described Yama as Lokpal. This is certain that he was a preacher, as the dialogue between Yama and Nachiketa is well known in Upanishadic tradition. Varuna and Vaishraman have also been accepted as preachers of Mantras in Vedic tradition. It is possible that till the writing Rishibhashit : A Study 145

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of Rishibhashit Soma, Yama, Varuna, and Vaishramana were recognised as preachers and that is why their discourses were included in Rishibhashit. Thus, we may conclude that excepting four or five monks all the other Rishis of Rishibhashit actually existed during prehistoric and historic periods, and are not just fictitious characters. I would only like to conclude that Rishibhashit is a valuable work not only of Jain tradition but also of the Indian tradition as a whole. The religious tolerance of Indian thought is truly reflected in this work. It also has a historical importance because it provides valuable and authentic information about many known and some unknown Rishis and their preachings. The Jain Acharyas have done a valuable service to Indian literature and culture by preserving this work. In fact this work is an undeniable proof of historical existence of many Indian Rishis of the period between 10th and 5th century B.C. THE PERIOD AND TRADITIONS OF SAGES OF RISHIBHASHIT According to the Jain tradition, out of these 45 sages, twenty are believed to be contemporaries of Arishtnemi, fifteen that of Parshwa and remaining ten that of Mahavir38. Isimandal also confirms this fact. However, this division does not follow the order that the first twenty belong to the period of Arishtnemi, the following fifteen belong to the period of Parshwa and the last ten belong to the period of Mahavir. If they are considered to be in that order then the 29th sage, Vardhaman will have to be accepted as contemporary to Parshwa and the 40th sage Dvaipayan will have to be accepted as contemporary to Mahavir. On the contrary, the truth is that Dvaipayan was contemporary to Arishtnemi and Vardhaman was Mahavir himself As such it would not be correct to believe that the list of sages can be divided into the periods of Arishtnemi. Parshwa, and Mahavir in the same order as mentioned in Rishibhashit; which sage belongs to what period has to be re-evaluated. Schubring himself has not given any clear indication in this context. 146 isibhAsiyAI suttAI

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Schubring has made an effort to evaluate the traditions of the sages in his preface to Isibhasiyam39. According to him Yajnavalkya, Bahuk (Nala). Arun Mahashalputra or Aruni, and Uddalak clearly appear to be of Upanishadic tradition. at the same time Ping, Rishigiri, and Shrigiri have been titled Brahmin Parivrajak and Ambad as Parivrajak. As such, these four are also connected with Brahmin tradition. Yogandharayan, who had dialogue with Ambad, also appears to be a sage of Brahmin tradition. Similarly Madhurayan, Aryayan, Tarayan (Narayan) also seem to be belonging to Brahmin tradition. Angiras and Varishen Krishna are also believed to be from Brahmin tradition. According to Schubring, Mahakashyap, Sariputta, and Vajjiyaputra are connected with Buddhist tradition. I feel that he is correct. Schubring has expressed his inability to attach any tradition to Pushpshalputra, Ketaliputra, Vidu, Gathapatiputra, Tarun, Harigiri, Matang and Vayu, in absence of any evidence. If we examine Schubrings views on the basis of available evidence, Narad, Asit Deval, Angiras Bhardwaj, Yajnavalkya, Uddalak, Ping and Narayan can be conclusively accepted as sages of Vedic or Upanishadic tradition. Similarly, I have no objection in accepting Mahakashyap, Sariputta and Vajjiputta as belonging to the Buddhist tradition. Parshwa and Vardhaman are conclusively from Jain tradition. The remaining names need to be studied from a variety of angles. Although it is difficult to ascertain the historical existence and tradition of Pushpshalputra, Valkalchiri, Kummaputra, Ketaliputta, Bhayali, Madhurayan, Sauryayan, Aryayan, Gardabhali, Gathapatiputra, Tarun, Varatraya, Aardrak, Vayu, Sanjaya, Indranaga, Som, Yama, Varun, Vaishraman etc., if we analyse their histroical existence on the basis of their mention available in the Jain, Buddhist, and Vedic traditions we may arrive at some conclusion. Prof. C. M. Upasak has given such an evaluation in his article titled 'Isibhasivam and Pali Buddhist text.,' but he has limited this study only to Buddhist Tripitak literature. In this preface I am trying to go a step ahead of the efforts of Schubring and Upasak. with authenticity based on comparative and critical Rishibhashit : A Study 147

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analysis. As such I now take up a more serious study of each individual sage of Rishibhashit one by one. 1. DEV NARAD The first chapter of Rishibhashit is about Arhat Rishi Dev Narad. Mentions about Narad are found in Jain, Buddhist, as well as Hindu traditions. In Jain tradition, Narad finds place, besides Rishibhashit40, in Samvayang41, Jnatadharmakatha42, Aupapatik45, Rishimandal44, and Avashyak-churni". Samvayang states that Narad shall be re-incarnated as the twenty first Teerthankar Vimal in the coming time-cycle (ascending). As such Rishibhashit and Samvayang both have referred to Narad with reverence. He has been accepted as Pratyekbuddha indirectly in Samvayang and directly in Rishibhashit. But we shall have to recall that there are differences in the concepts of Arhat Rishi, Pratyekbuddha and Teerthankara. According to Jain tradition Arhat and Pratyekbuddha get liberated in the same life, whereas future Teerthankara gets liberated after two rebirths. As per Jain tradition there is no scope of Arhat or Pratyekbuddha becoming a future Teerihankara. This proves that the concepts of Pretyekbuddha and future Teerthankara evolved only after the writing of Rishibhashit. Although, from one point of view, both these concepts are efforts towards eulogising a person, future Teerthankara is acceptable to Jain tradition but Pratyekbuddha is not. In this process of rejecting, most of the Rishis of Rishibhashit have been termed as Pratyekbuddha and in process of accepting, some of them have been termed as future Teerthankaras. The Dev Narad of Rishibhashit has been mentioned as Kalchhul Narad in Jnatadharmakatha and Isimandal (Rishimandal), but this is just another name of the same person. This is because, in the appendix of Rishibhashit he has been shown as contemporary of Arishtanemi and the Narad of Inatadharmakatha was also contemporary of Krishna and Arishtanemi. In Inatadharmakatha he has been described as sober and a scholar of many subjects at one place and as evil and quarrelsome at another. In Aupapatik Narad has been mentioned 148 RAYHTE

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as Brahmin Parivrajak. Aupapatik and Inatadharmakatha both describe him as scholar of four Vedas and many subjects as also propagator of Purgationism (Shauch-Dharma). In Rishibhashit also his preachings abound in Purgationism but the emphasis is on inner purity. In Avashyak-churni also the available details about Narad convey that he was son of Brahmin Yajnadatta and Som-yash of Shoripur. In Rishimandal he is presented as the author of first chapter titled -- 'Truth is purgation'. This indicates that this information has been taken from Rishibhashit only. All this goes to show that Narad of Rishibhashit, Samvayang, Inatadharmakatha, Aupapatik and Rishimandal are not different persons but one. This is certain that the exalted position given to him as Arhat Rishi and future Teerthankara in Rishibhashit and Samvayang has not been given by later canonical and other literature of the Jains. This is a proof of the total absence of sectarian dogma in Rishibhashit. As regards the preachings of Narad in Rishibhashit, the five great vows of Jain tradition have been converted into four purgations and he has been shown as the propagator of these. Celibacy and non-possessiveness have been combined in this. Rishibhashit and other Jain canons have accepted him as the propagator of Purgationism. Whereas other Jain canons believe that he emphasized on outward purgation or physical purity, Rishibhashit states that he was propagator of inner purity through virtues. In the first chapter of Rishibhashit Arhat Rishi Dev Narad stating that purgation is worth listening about and the basis of liberation from all sorrows, has mentioned the four types of purgations: 1. Purgation of violence; 2. Purgation of lie; 3. Purgation of stealing/grabbing; 4. Purgation of lust and possessiveness. With these this chapter directs to embrace total apathy and mentions that a mendicant should, in all circumstances, Rishibhashit : A Study 149

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be equanimous. He who practices purgation is apathetic and equanimous achieves liberation soon. He is not reborn. Schubring believes that the compiler of this work was clearly influenced by the Chaturyam (four dimensional) of Parshwa. That is the reason that celibacy and non-possessiveness have been put in one category. Accepting ahimsa and truth as the basis of purgation or purity indicates that Narad propagated inner purity as well, besides physical purity. Narad has been mentioned as preacher of apathy, detachment and liberation also. At the end of this chapter there are directions for a mendicant to be truthful, light eater, and celibate. It is worth speculating if it is not the three dimensional (Triyam) concept mentioned in Acharanga. Generally speaking, the concepts of ahimsa, truthfulness, non-stealing, celibacy, non-possessiveness, inner purity, and apathy have been common to almost all schools of Indian thought. As such there should be no objection in accepting that these preachings of Narad were his independent thoughts. This should also be kept in mind that in Jain tradition Narad was such an influential personality that in later periods with the conception of nine Baldevs and nine Vasudevs, nine Narads were also conceived. In Aupapatik there is a mention of separate tradition of Naradiya Parivrajaks. In Buddhist tradition also we find mention of many Narads. First is that out of the supposed twenty four Buddhas the ninth Buddha has been named Narad46. Besides this, in the Atthakatha of Thergatha there is a Brahman named Narad, who is contemporary of the Padmottar Buddha. Similarly, there is another Brahman Narad contemporary of Arthadarshi Buddha in the same book48. Also in Buddhist literature the name of a minister of King Brahmadatta of Varanasi is Narad49. A ruler of Mithila is also named Narad50. But in my opinion there is no connection of all these Narads with the Narad of Rishibhashit. In Buddhist literature there is a mention of Narad belonging to Kashyap clan31. He has also been stated as Brahman Rishi Narad Dev. At some places he has been called as Narad Deval. But, to me, it appears that Narad and Deval are two separate 150 isibhAsiyAI suttAI

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individuals. In Mahabharat there is a mention of dialogue between Narad and Deval. As such it can be infered that Narad and Deval were contemporaries. In my opinion Narad Dev of Buddhist literature and Dev Narad of Rishibhashit must have been the same person. In Vedic and Hindu tradition Devarshi Narad finds a wide mention. The author of some parts of Rigveda52 was Kanva Narad and author of some parts of Atharvaved was Kanva Narada. Similarly, Narad also finds mention in the tradition of Samveda54. In Chhandogyopanishad Narad is said to be a versatile scholar55. In the same Upanishad a dialogue between Narad and Sanat Kumar is also narrated. Like Chhandogyopanishad, Jain canons Jnatadharmakatha and Aupapatika also believe that he was proficient scholar of all the four Vedas and many other subjects. Chhandogyopanishad states that inspite of being knower of many subjects he was scholar of Mantras not soul. As such, it appears that earlier Narad indulged in physical rituals, purgation, and a variety of mundane and exhibitionistic subjects, but later on his interest must have become inclined toward Shraman tradition from Vedic tradition and consequently attained a revered place in that tradition also. The dialogue between Narad and Sanat Kumar confirms this. Besides Chhandogyopanishad Narad finds mention in Naradaparivrajakopanishad, Naradopanishad and many other Upanishads. According to Gita58, Narad is supposed to be a divine entity. In Mahabharat9 one comes accross dialogue between Narad and Asit Deval Bhagwat also mentions about Narad. In a list of divine incarnations (Avatara) he is the third incarnation of Vishnu in the creation of Rishis. Whereas Hindu tradition believes him to be incarnation of Vishnu, Buddhist tradition believes him to be an earlier Buddha predecessor of Gautam Buddha and Jain tradition believes him to be a future Teerthankara. On studying details about Narad available in all these three traditions, the first thing which stands out is that there was an independent tradition of Narads. The Jain canon Aupapatika conveys that a particular tradition of Naradiya parivrajaks prevailed for many centuries. Dev Narad of Rishibhashit can be accepted as one of this tradition Rishibhashit: A Study 151

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of Narads, who must certainly have existed earlier to Buddha, Mahavir, and Parshwa during the period of Arishtanemi. In this chapter the five great vows accepted in Jain tradition have been turned into four purgations. The peculiarity is that celibacy and non-possessiveness have been combined. This indicates that the compiler of this work was Influenced by the Chaturyam concept (four diemensional concept) of the tradition of Parshwa. This is because in the Chaturyam of Parshwa also, celibacy and non-possessiveness have been put in one category. 2. VAJJIPUTTA (Vatsiputra) In Jain tradition, Vajjiputta has been mentioned in Rishibhashit alone, But in Buddhist tradition Vajjiputta Ther finds mention at many places62. Schubring and Upasak both believe Vajjiputta to be connected with Buddhist tradition63. In Buddhist tradition there was a separate sect of Vajjiputtaks who maintained a difference of opinion with general Buddhist monks on certain points. However, Prof. C.S. Upasak has put forward a doubt in accepting Vajjiputta as connected with Buddhist tradition. According to him the sect of Vajjiputta was formed at a latter period than the writing of Rishibhashit. But his doubt appears to be ill-founded, because the Vajjiputtiya sect mentioned in Buddhist tradition had already come into existence in the 4th5th century B.C. Also, Vajjiputta was, in fact, contemporary of Buddha. The emergence of Vajjiputtiya sect within the Buddhist organisation signifies that Vajjiputta must have been an influential monk in the Buddhist tradition and his disciples must have been large in number to have formed a sect under his own following. Buddhist literature also reveals that Vajjiputta was contemporary of Buddha and Mahavir. In Thergatha Atthakatha he has been shown as a Lichchhavi prince from Vaishali, who became so impressed with Buddha that he accepted Buddhism; and becoming a monk, started meditation in forests around Vaishali. The reason for his inclusion in Jain tradition, specially in Rishibhashit, may be that he belonged to the same clan, Lichchhavi, to which Mahavir belonged. 152 inibhAsiyAI suttAI

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The Vajjiputtiya monks have been considered as moderates in the Buddhist tradition. They had demanded for some moderations in the disciplines for the monks, viz.. snacks after meals, keeping gold coins etc. There is also a mention in Buddhist literature and inscriptions, of some sub-sects of Vajjiyaputtiya sect. The subsects are as follows: 1. Dhurmottariya Nikaya: Although it was quite popular and had good following, there is no information about its principles. 2. Bhadrayanik Nikaya: Details can be seen in works like Mahavansha, Deepvansha etc. 3. Chhannagarika Nikaya The literal meaning of Chhannagarika is those who live in covered abodes. The followers of this sect were those who practiced meditation in institutionalised buildings and not under trees or inside caves. The Vajjiputta mentioned in Rishibhashit is the Vajjiputta of Buddhist tradition. He belonged to the Lichchhavi clan and was a contemporary of Buddha and Mahavir. He was still alive after Buddha's Nirvana. Also, his preachings compiled in Rishibhashit have no contradiction with Buddhist philosophy. As regards the preachings of Vajjiputta compiled in Rishibhashit, they mainly clarify the Karma principle. According to him the sequence of life and death continues like that of seed and sapling. At the root of karma he postulates attachment. This theory about karma is generally accepted both in Jain and Buddhist traditions. Preachings similar to those of Vajjiputta can be found in the thirtieth chapter of Uttaradhyayan. The discussion about Karma-santati, which shows the influence of Santativad of Buddhism, provides the basis of authenticity of ideas put forth in this chapter. This chapter also indicates that Vajjiputta emphasizes more on knowledge rather than conduct. Vajjiputtiya (Vatsiputriya) sect of Buddhists also emphasizes on the path of knowledge and purity of soul as against the stagnant rules of conduct. In my opinion he is none else but Vajjiputta Ther of Buddhists. In the Vedic tradition there is a mention of Vatsiputra which is the Sanskrit form of Prakrit Vajjiputta. In the last clan list of Vrihadaranyaka Upanishad, Vatsiputra can be found. He was a Rishibhashit: A Study 153

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disciple of Parasharputra according to Kanva branch and that of Mandaviputra according to Madhyamdin branch. Although there is nothing more but his name in the Vedic tradition, but still it can be deduced that he was some sage belonging to the Upanishad period. All this naturally gives rise to the question that Vajjiputta of Rishibhashit, Buddhist Vajjiputta, and Vatsiputra of the Brihadaranyaka Upanishad are three different persons or just one. As no philosophy or thought of Vatsiputra are available in the Vedic tradition, it is difficult to establish his sameness with Vajjiputta of Rishibhashit. Whereas due to similarity of thoughts the proximity of Vajjiputta of Rishibhashit and Vajjiputta of Buddhists is established. The existence of a sect of Vajjiputtiyas in Buddhism also proves that he must have originally belonged to the Buddhist tradition. The question that who was Vatsiputra of Brihadaranyaka Upanishad still remains to be answered. As no other Buddhist monk has been mentioned in the Upanishads, it is difficult to say that Vatsiputra of Brihadaranyaka and Vajjiputta of Buddhist tradition were same. Had he been a common Ther of Buddhist tradition it would have been possible that he had been accepted in Buddhist tradition like Narad and others. But in Buddhist tradition his place is as the leader of a sect and not an ordinary monk. However, one cannot deny the possibility that earlier he was connected with the tradition of Upanishadic sages and, being influenced by Buddha, had joined the ranks of Buddhist monks at a later date. Being a Buddhist and still living in jungle is certainly an evidence of his diverseness. Also, the fact that first voice of decent within the Buddhist organisation came from his disciples indicates that roots of his tradition were a little different. The absence of any information other than his name in the tradition of Upanishadic sages also indicates that he shifted to some other tradition in the later part of his life. 3. ASIT DEVAL The mention of Asit Deval can be found in all the three streams of Indian thought-Vedic, Jain, and Buddhist. The religious canon of Deval was popular during the ancient period 154 isibhAsiyAI suttAI

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and its quotes can be seen even today in works of later periods. On this basis we can definitely infer that Asit Deval was not simply a mythological name but a historic person. In Jain tradition Asit Deval finds mention in Rishibhashit64 and Sutrakritang65. Rishibhashit addresses him as Arhat Rishi. His preachings compiled in Rishibhashit convey the following postulations: 'Abandoning the four directional world, every individual should strive for the unfathomable, endless and eternal abode that is Moksha. Discussing the means towards this goal, it has been conveyed that by being apathetic toward all desires, passions, attachments, and activities, as well as anger, conceit, illusion and greed, and with the help of detachment, apathy, and discipline one can save himself from all adhesions or binding karmas, to attain liberation. After that, eleven stages explain the activities resulting in bondage of evil Karma. In the end it has been said that ordinary fire can be exitinguished with the help of water but the fire of attachment is difficult to extinguish. He who understands this reality can rid himself of the cycles of life and death and liberate himself." These details indicate that Asit Deval was a preacher of the path of detachment. the adjective Arhat Rishi also confirms the same fact. Sutrakritang has mentioned that Asit Deval attained liberation inspite of consuming seeds, vegetables, and plain water. This proves that he did not originally belong to the Jain tradition, but still enjoyed a coveted place. This was because the monks belonging to Jain tradition were supporting the trend of seeking conveniences by giving examples of Rishis like Asit Deval, Nami, etc. Sheelanka, the commentator of Sutrakritang imagined of two persons-Asit and Deval, based on the word 'Asite-Devile', but according to Rishibhashit it is proved that Asit Deval is one person, not two. Isimandal has referred to him as a person devoid of lust. Isimandal Vritti, a work of 13th-14th century A.D., has given the full life history of Asit Deval. It mentions that he became infatuated with his own daughter, but with the Rishibhashit: A Study 155

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help of true knowledge he got rid of his lust. This also proves that he was basically connected with ascetic tradition. Buddhist Tripitak literature also refers to him as a Rishi. Aslayana Sutta67 of Majjhim Nikaya gives us some details about him. The story narrated is that once seven Brahman scholars lived in a jungle. They believed that Brahman is the highest cast and they are the true progeny of Brahma. When Asit Deval opposed the belief the Brahmans cursed him. When the spell of the curse did not effect Asit Deval the Brahmans considered their practices to be useless and sought clarification of their doubts from Asit Deval. Asit answered their questions and in the end they became his followers. Buddhaghosh has referred to Asit Deval as Bodhisattva in Mahavansh (ii-705). Besides this. Indriya Jatak68 also mentions Deval as Kala-Deval. In this Jatak tale Narad is younger brother of Asit Deval and there is a mention of Asit Deval as a Sanyasi who also tries to free his younger brother Narad from the worldly ties. In the Hindu tradition we find mention of Asit Deval in Mahabharat and Gita. In Mahabharat Asit Deval has been mentioned in Adiparva69 Sabhaparva,70 Shalyaparva, Shantiparva72 and Anushasanparva73. In Shalyaparva Asit Deval has been shown as a house-holder practicing religious asceticism, this is also confirmed by Jain sources. It is also stated here that Asit Deval was equanimous and highly advanced ascetic. This chapter also relates the dialogue between Asit Deval and Jegishavya. The most important fact related in this chapter is that he left the duties of a house-holder and became sanyasi through the influence of Jegishavya's preachings. Shantiparva has also presented Jegishavya preaching equanimity to Asit Deval. These facts indicate that in the begining Asit Deval was practicing as a house-holder and latter, becoming sanyasi, practiced equanimity. In another chapter of Shanti-parva (275) is mentioned the dialogue between Narad and Asit Deval. In this chapter Deval establishes, five fundamentals, time, existence and void; the eight eternal basics; and proposes 156 isibhAsiyAI suttAI

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the origin of creation from these basics. In this chapter he also preaches the discipline of senses to Narad. As such, the attempt to connect Narad and Asit Deval by Buddhist tradition certainly appears to be partly true. Besides this, Gita, 74 Maathar Vritti, 75 Brahmasutra Bhashya and Yajnavalkya Smriti (Aparaditya Commentary) also contain mentions of Deval. Although, in Mahabharat at some places Deval has been presented as a mythic figure, his mention in all the three traditions confirms that Deval was a historic person. However, the question that how ancient a sage Deval was, still remains unanswered. In this context there are two three points worth considering. Mahabharat and Gita have presented him as contemporary of Narad. In Jataka tales of Buddhist tradition too he is supposed to be the preacher of Narad. In Rishibhashit the chapter of Asit Deval follows those of Dev Narad and Vajjiputta. All this goes to prove that Asit Deval too was a Rishi of the Mahabharat period. In the Jatuk tales it is related that he was present during the period of Gautam-Buddha in his later incarnation. This proves his antiquity as compared to Buddha. However, it is difficult to pin-point his exact period on the basis of all this information. It is certain that he preceded Mahavir and was a Rishi present during the Mahabharat period. He must have been popular for quite some time and possibly left a tradition after himself, otherwise we could not find his mention in Jain and Buddhist canons. 4. ANGIRAS BHARDWAJ The fourth chapter of Rishibhashit contains the preachings of Angiras Bhardwaj. Besides Rishibhashit, the mention of Angiras is also available in Avashyak Niryukti, 76 Avashyak Bhashya,77 Avashyak Churni78 and Rishimandal (Isimandal).79 Here he is said to be an ascetic disciple of Upadhyaya Kaushik. As compared to other chapters, this chapter of Rishibhashit is adequately elaborate. Besides the prose part, this contains 24 couplets. In this chapter, first of all the illusive nature of human life has been described. It has been related that to know the human mind is very difficult because there are contradictions in Rishibhashit : A Study 157

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his thought, speech, and actions. Also, that man himself knows what is good or bad for him. He who observes his attitudes, curbs the evil consequences. Analysing the duality of the inner and outer world, it has been said that often a person indulged in benevolent or good work, outwardly appears to be an evil doer and vice versa. Under many circumstances people praise a thief and criticise a monk. On the basis of apparent observations calling a person thief or a monk does not make him so. In fact the person himself alone knows if he is a good or bad. As such, this whole chapter mainly elaborates the dualities of the inner and outer world. This duality is much difficult to understand. The basis of goodness and evil nature of a person is not the apparent praise or criticism but his inherent attitude. In Buddhist tradition Angiras Bharadwaj has been mentioned at many places as a Vedic Rishi. Majjhimnikaya80 mentions, a pratyekbuddha named Angiras Bharadwaj. Angiras Bhardwaj is also one of the eleven mendicants attaining Brahmlok as mentioned in Jataka 4/99. Besides this, Suttanipata has a mention of Krishi Bhardwaj and Sundarik Bhardwaj. But Bhardwaj being the name of a clan, inspite of the same clan name these two should be considered as different from Angiras Bhardwaj on the basis of difference in first name. In the Basetthsutta of Suttanipata also there is the dialogue between Vasishtha and Bhardwaj on the question that a person is considered Brahmin on the basis of his birth. When we compare this dialogue from Basetthasutta with the preachings of Angiras Bhardwaj from Rishibhashit, an important fact is revealed. Both appear to emphasize on the inner purity of individual and not on birth or apparant conduct. As such, giving preference to feelings and soul on the path of religion and meditation is found predominently in both. Detailed description about Angiras is available in 1tthakatha of Thergatha82. First of all in the Choolpanthak Thergatha, Angiras has been shown as ascetic of the calibre of Aditya. In the Veni Thergatha he has been addressed as Mahamuni (great ascetic) and compared with Chandrama (moon). In the Buddhist tradition the most important information from historical view point is that while discussing Angiras there is a mention of 158 PHYTTELITE Hans

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Champanagar. In Jain tradition in Isimandal Vritti and Avashyak Churni it has been stated that he was a disciple of Kaushik Upadhyaya of Champanagar. In complete pali literature one finds mention of seven persons named as Angiras. It is worth giving a thought that which one of these is the Angiras mentioned in Rishibhashit. Most probably the Angiras mentioned with ten Rishis in Suttanipata is the Angiras of Rishibhashit. In my opinion, of the persons mentioned as Angiras in Chhandogyopanishad, Suttanipata, and Rishibliushit, Avashyak Niryukti and Avashyak Churni are one and the same. All the three traditions have presented his story in their own typical styles. Pandit Kailash Chandra has tried to establish that Angiras, the preacher of Devakiputra, of Chhandogyopanishad was Arishtanemi. But in my opinion this is a farfetched imagination. This much, however, is true that Angiras was a contemporary of Krishna and Arishtanemi and a Rishi of the Upanishadic period of the Shraman tradition predating Buddha, Mahavir, and Parshwa. In the Vedic tradition the first mention of Angiras is found in Rigvedads. After that he has been mentioned in Chhandogyopanishad4 as Ghor Angiras and he has been shown as teacher of Devakiputra Krishna. Besides Chhandogya, Mahabharat mentions a Rishi named Angira, one of whose sons was named Ghor. This indicates that the Ghor Angiras of Chhandogya must have been Ghor, the son of Angira Rishi of Mahabharar85. This is because the mention of father's name with son is an age old tradition in India. Also, Angiras too means son of Angira. As such we may conclude that Angiras Bhardwaj of Rishibhashit, Ghor Angiras of Chhandogyopanishad and Angiras Bhardwaj of Suttanipata is one and the same person. He has been well known as Rishi and all the three traditions have accepted him in their own way. 5. PUSHPSHALPUTRA The fifth chapter of Rishibhashit is the collection of the preachings of Pushpshalputra. Besides Rishibhashit86, Pushpshalputra has been mentioned in Avashyak-niryukti87, Rishibhashit : A Study 159

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Visheshavashyak-Bhashya88 and Avashyak-churni89. The Acharanga commentary by Sheelankoo also has a mention of Pushpashala. In Avashyak-churni Pushpshal has been mentioned at two places. One Pushpshal was a resident of Gobar village and the other of Vasantapur. The Pushpashal of Vasantpur has no connection with Pushpshalputra of Rishibhashit, as he has been stated to be a musician. But the Pushpshalputra of Gobar village is same as that of Rishibhashit. The reason for this is also that in Avashyak-churni Pushpashal of Gobar village has been stated as a person devoted to public welfare. In Rishibhashit also he appears to emphasize on humility. As such they can be the same person. The only contradiction is that Pushpshalputra of Gobar Village is supposed to be a contemporary of Mahavir, whereas the appendix to Rishibhashit shows him as a disciple of Arishtanemi. But this appendix does not appear to be correct as far as the periods are concerned. This is because here Mankhaliputra Goshalak has been mentioned as a disciple of Arishtanemi, but he was actually a contemporary of Mahavir and Buddha. On the basis of the preachings in Rishibhashit and description in Avashyak-churni we can only infer that Pushpshalputra was a thinker giving primary importance to humility. During the period of Mahavir and Buddha there was a tradition preaching humility. In my opinion Pushpshalputra must have been a prominent Acharya of that tradition. In his preachings in Rishibhashit the direction are mainly about abandoning evil deeds like violence, libido, possessiveness, falsehood and anger, conceit etc. He says that the being who is free of evil attitudes like anger, conceit etc. and follows the conduct specified in canons gains knowledge about soul. As such in his preaching importance appears to have been given to riddance from evil and humility in conduct. Besides Jain tradition, in Buddhist tradition also we find mention of Pushpsthavir (Fussather). In Atthakatha of Therguthao! and Apadan his preachings have been given in details. In his preachings, available in Pali literature, mostly the evil attitudes of the future monks and nuns have been detailed. As such he 160 FAYIFAT YANG

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appears to be giving more stress on following the canonical conduct. The same can also be seen in Rishibhashit in simple terms. Still we can not conclusively say that Pushpshalputra of Rishibhashit is same as Pushpsthavir of Pali literature. One indication from Buddhist literature is that he was a Pandar monk. Information about Pandar monks comes from Jain as well as Buddhist sources, It is possible that Pushpshalputra might have been from the tradition of Pandar monks and that tradition might have been the tradition preaching humility. His preaching in Rishibhashit commences with 'Palms joined he put his forehead on the ground and abandoned all activities including eating.' A strong possibility is that he was a monk belonging to some tradition other than the Nirgranth. In the end he must have fasted unto death. But in absence of detailed information it is not possible to infer much. We have not been able to get information about him from Vedic sources. 6. VALKALCHIRI The sixth chapter of Rishibhashito2 contains the preachings of Valkalchiri. Besides Rishibhashit mention of Valkalchiri is also available in Aupapatiko3, Bhagvatisutra94 Avashyak-churnios and Rishimandal96. The story of Valkalchiri is a famous story in Jain tradition and is available in Avashyak-churni and Rishimandal Vritti. According to Avashyak-churni this story is also mentioned in Vasudev-hindi97. According to the story available in Avashyak-churni and other works, Valkalchiri was son of King Soma Chandra and brother of Prasanna Chandra of Potanpur. Being the brother of Prasanna Chandra Rajrishi, it is obvious that he was a contemporary of Mahavir. The story of Prasanna Chandra Rajrishi is a popular story in Jain tradition; Avashyak- churni carries this story also. All these sources convey that his father indulged in Dishaproshak ascetic practices. The Dishaproshak ascetics have also been mentioned in other Jain works like Aupapapatik. Rishibhashit : A Study 161

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As Valkalchiri was brought up by his father in jungle, he was incapable of discriminating between man and woman, horse and deer etc. He was educated while looking after the meditational aids of his father. From the preachings of Valkalchiri in Rishibhashit it appears that he was particularly apathetic towards women. Emphasis on practice of celibacy forms the base of his teachings. He says, 'O! man do not become your own enemy by getting infatuated with woman, fight lust as far as possible, because you will attain as much calmness as distant you are from women.' From these details it is evident that Valkalchiri was a sage who specially emphasized on practice of celibacy. The adjective 'Bhagwan' preceding his name, in Jain tradition, confirms his importance. The name Valkalchiri indicates the fact that he must be wearing dress made of Valkal (skin of tree). Besides Jain tradition we find mentions of Valkalchiri in Buddhist98 tradition also. There he is mentioned as Valkalither, and a Brahman scholar of three Vedas from Shravasti city. According to details available in Pali literature, he was inducted in Buddhism but later expelled from the monk organisation. There are mentions of his meditation on Gridhakoot hills. Buddha is said to have praised his devotion. There is no mention of him available in the Vedic tradition. Although the Buddhist tradition has tried to own him, in my opinion he must have been a sage of the Tapas tradition. 7. KUMMAPUTTA Seventh chapter of Rishibhashit?' contains the preachings of Kummaputta (Kurmaputra). In Jain tradition, alongwith Rishibhashit, mention of Kummaputta can also be found in Visheshavashyak-bhashyal00 Avashyak-churnil01, commentry of Aupapatik102 and Visheshanvati103 of Haribhadra. Isimandal104 (Rishimandal) also mentions him. But in all these works his detailed life history is not available. That is available in the vritti of Rishimandal and Kummaputtachariyam, but both these works are of a periodi later than the twelfth century. In the ancient Jain 162 TAHIHETS HATS

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literature he has been shown as a dwarf and his height was said to be about three feet. He is supposed to have attained omniscience while he was a house-holder. These details confirm that he was a Rishi of the ancient Shraman tradition. In Rishibhashit he preaches desirelessness or non attachment. The most important part of his preachings is that he considers desire to be the cause of sorrow. He stipulates that if a lethargic person can be happy by becoming desireless there can be nothing against an intelligent and deligent ascetic deriving happiness through being desireless. In fact this preaching of his is parallel to Anasakta-yoga of Gita. Besides Jain tradition we also find mention of Kummaputta. Ther in Buddhist tradition. In Thergatha105 and Atthakatha of Apadan 106 the story of Kummaputta can be found in detail. In his previous birth he had given oil for massage on feet to Vippasi Buddha. As a result of this good deed he was born in the family of a house-holder in Velutkantaka city of Avanti. His mother's name was Kumma, that is why he was called Kumma-putta (the son Kumma). He accepted monk-hood on hearing preachings of Sariputta. While meditating about Karmasthan he attained. Arhat-hood through Vipashyana (a yogic practice). A mention of Kummaputta Sayather is also available in Thergatha. This person was, infact, an assistant of Kummaputta, or a monk near to him. As such he is different from Kummaputta. Both Jain and Buddhist traditions are concommitant on the fact that his name was Kummaputta because of his mother's name. At the same time it is true that the essence of his preachings is detachment and purity of thought. It is possible that he was either of an earlier period or a contemporary of Mahavir and Buddha. As regards vedic tradition, no reference could be found about Kummaputta. 8. KETALIPUTTA The preachings of Ketaliputta have been compiled in the eighth chapter of Rishibhashit 107. Besides Rishibhashit no other source provides any information about him. Other Jain canons Rishibhashit: A Study 163

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or later works of fiction do not have any mention of Ketaliputta. Buddhist and Vedic traditions are also silent about him. As such it is difficult to say who he was. Even in Rishibhashit no more than his short discourse is available. The tenth chapter of Rishibhashit is about Tettaliputta. Tettaliputta is also mentioned in Jnata, Anuttaropapatik, Avashyak-churni, Isimandal and its Vritti. There is a possibility that due to variation in pronunciation, two names of the same person were in use and on this basis the two names were later accepted as two different persons. However, in absence of conclusive evidences nothing more can be said about this. In Rishibhashit Ketaliputta preaches that in the mundane life (Aram) an individual has two attributes and in the liberated state (Param) only one. As such, like a silk worm, one should break all the ties and attain liberation. The use of the terms Aram for this world and Param for liberation can also be found in Acharanga and Sutrakritang. This proves antiquity of these preachings. The statement, "life has two attributes and liberation one', can be explained and elaborated in many ways. Some examples are: Life has knowledge and activity and in liberation only knowledge is there. Life has attachment and aversion but liberation has only detachment. This discourse of Ketaliputta indicates that he must have been some mystical ascetic of that period. In absence of any concrete information about him, it is difficult to comment about his historical details as well. 9. MAHAKASHYAP The ninth chapter of Rishibhashit108 has the discourse of Mahakashyap. In India Kashyap is a well known clan name. Even Mahavir and Rishabha are supposed to be of Kashyap clan. Sutrakritang109 has even mentioned Mahavir as 'Virena-kasaven Mahesina.'Similarly in Bhagavati Sutra 10 also there is a mention of a monk named Kashyap belonging to the tradition of Parshwa. As such it is difficult to decide who is this Mahakashyap. In Uttaradhyayan-churnilll, the father of Kapil Brahman is said 164 TAYARIS TATS

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to be Kashyap, Also in Antakritadashal12 we find a mention of Kashyap Gathapati, But in my opinion non of these have any connection with Mahakashyap of Rishibhashit. The adjective Maha (great) prefixed to Kashyap indicates that he must have been some prominent person. In Buddhist113 tradition we find mention of Mahakashyap as an extraordinary monk. He is said to be a very close disciple of Buddha. As such it is probable that Mahakashyap of Rishibhashit is non other but Mahakashyap of Buddhist tradition. This presumption gets support from the fact that two other monks of Buddhist tradition, Vajjiputta and Sariputta, are also included in Rishibhashit. As such this can be accepted that Mahakashyap of Buddhist tradition is the Mahakashyap of Rishibhashit. The preachings of Mahakashyap compiled in Rishibhashit confirm that he was a Rishi connected to the Buddhist tradition. This is because his preachings contain discourse about Santativad and stability of Deapak (candle flame) has been mentioned as a metaphor for Nirvana. Both these are established and popular concepts of Buddhist tradition. In Mahabharat114 is found a mention of a famous chanter of Mantras, named Kashyap who is coming to save King Parikshit. But he cannot be taken as Kashyap of Rishibhashit because one belongs to the period of Mahabharat whereas the other to the period of Mahavir and Buddha. Similarly Kashyap is mentioned in Shatpath Brahman115 and Taittiriya Aranyak116 also, but there it is used as a clan name, and cannot have any relation with Kashyap of Rishibhashit. As such in my opinion Mahakashyap of Rishibhashit is the Mahakashyap from Buddhist tradition. 10. TETALIPUTRA 118 The tenth chapter of Rishibhashit contains collection of preachings of Tetaliputra.117 In the ancient Jain literature Tetaliputra has been mentioned in Jnata-dharma-katha, Vipaksutra, Visheshaveshyak-bhashya12 and Sutrakritangchurni121 besides Rishibhashit. In the fourteenth chapter of Jnatadharma-katha detailed information about Tetaliputra is available. 119 120 Rishibhashit: A Study 165

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According to the Inata he was a minister of the ruler of Tetalipur named Kanakrath. He married Pattila, daughter of a goldsmith. Due to the fear that his own progeny might dethrone him, he used to mutilate his sons. The queen put this problem before Tetaliputra. Coincidentally the queen and Tetaliputra's wife concieved and gave birth to children at the same time. Tetaliputra's wife gave birth to a still daughter and the queen to a son. Tetaliputra exchanged the newly born and celebrated the birth of the son. Some how Tetaliputra becomes apathetic towards Pottila. A Jain nun Arya Suvrata comes to the city with her disciples. Some nuns come to Tetaliputra's house for alms. Pottila seeks advice from the nuns to attract the husband. The nuns reply that giving of such advice is prohibited for them; they could only give religious discourses. Pottila listens to the discourse and accepts nunhood. After the death of Kanakrath the king's son, brought up by Tetaliputra, ascends the throne and honours Tetaliputra profusely for his help. According to the story Pottila is reborn as god and wants to convert the husband of her previous birth. She instigates the King against him. Not getting due respect from king Tetaliputra is disconcerted and attempts suicide. Inspite of repeated attempts he fails to commit suicide. As such his life becomes full of disbelief and skepticism. Finding an opportunity, Pottila, turned into a god, preaches Tetaliputra. who becomes a monk. Meditating hard he attains liberation. The same story is also available in Rishibhashit in brief. In order to compare both narratives we give parts of both texts here (See orginal in Hindi). On doing a comparative study of these two texts we find that: (1) As compared to Rishibhashit the description about Tetaliputra in Jnata-dharma-katha is more elaborate and includes much more super-natural incidents; (2) The language of Rishibhashit uses the syllable 'T' much more frequently, it is nearer to Ardhamagadhi and so, ancient as well; on the other hand, the language of Inata uses the syllable 'Y' more frequently, contains influence of Maharashtri Prakrit and comparatively recent. 166 fans yang

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As regards the basic teachings contained in the chapter are concerned, they are vague. In fact the preaching content in this chapter is very low, and Tetaliputra narrates the experiences of his life. He says, 'Inspite of having relatives friends, sons, I feel helpless; inspite of having wealth I am poor. Hopelessness led me to suicide but there also I failed; consequently, my life is full of doubt; where other Shraman Brahmans talk of faith, I alone preach skepticism. This lack of faith and skepticism was the cause of his detachment. Besides, Inata and Rishibhashit, Sthanang 22 also contains information about Tetaliputra. It mentions that the title of the eight chapter (Dasha) of Anuttaraupapatik was Tetali. But the version of Anuttaraupapatik available today does not contain the chapter. It may have been deleted from there because the same details had already come into Unata. In absence of any information it is difficult to surmise what was the subject matter dealt in this missing chapter. Besides Jain literature both Vedic and Buddhist literature do not contain any mention of Tetaliputra. As such it appears that Tetaliputra was basically connected with Nirgranth (Jain) tradition only. 11. MANKHALIPUTTA The eleventh chapter of Rishibhashit123 is about Mankhalipuita. It is natural to ask who this Mankhaliputta was. In Jain and Buddhist traditions mentions of Mankhali Goshal or Makkhali Goshal are available. The fifteenth Shatak of Bhagavatisutral24 presents details of the life and philosophical beliefs of Mankhali Goshal. In the Jain tradition details about Mankhali Goshal can be found in Upasakdasha,125 Avashyakniryukti, 126 Visheshavashyak-Bhashya, 127 Avashyak-churnil28 and many other works besides Bhagavati sutra. According to the available details he was called Mankhaliputta because he was son of a Mankha named Mankhali, and Goshal because he was born in a goshala (cow hut). According to Jain tradition he met Mahavir during the second monsoon after Mahavir accepted monkhood, and remained with him for almost six years, Later they had a Rishibhashit : A Study 167

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difference of opinion on the question of Niyativad. According to Bhagwati-sutra 24 years after Mahavir accepted monkhood Mankhaliputta Goshal declared himself to be a Jin or Teerthankar. Details on this episode are available in Bhagvati-sutra. But in my opinion this description is one sided and exaggerated. The only conclusion we may draw from these narratives is that Mankhaliputta Goshal established his own school independent of Mahavir, and it had a wide influence over the society, This sect founded by him later became famous as Ajivak sect. In the Buddhist Tripitak 129 literature also Makkhali Goshal has been recognised as one of the six Teerthankars contemporary of Buddha. Besides this, in Thergatha130 also there is a mention of Makkhali Goshal. However, in the Atthakatha he has been said to have been born in the state of Magadha. Although other details in Jain and Buddhist description are not similar, both the traditions equivocally convey that Mankhaliputta Goshal was the founder of Niyativad and a prominent Acharya of his age. Pali Tripitak and Jain canonical literature contain detailed comments about his philosophical thoughts. Both accept him as follower of Niyativad. Niyativad is that school of thought which emphasizes on an preordained system of the world as against the human endeavour. I would not like to go into a detailed discussion on this matter but would certainly like to express that the details available about Mankhali Goshal in Jain and Buddhist traditions are biased and critical. They present the personality and philosophical beliefs of Mankhali Goshal in a distorted manner. Probably Rishibhashit is the only work that presents Mankhaliputta as a revered Arhat Rishi and his preachings as valid. It is true that ideas of Niyativad can also be found in the preachings of Mankhali Goshal available in Rishibhashit; but here the Niyativad of Mankhaliputta is a means to win over creator's ego in a person and give him a detached view point. He explicitly states that the ascetic who wavers, who is influenced, who is disturbed, who is hurt by seeing the transformation of things (matter), can not become protector of self due to the reactions so evoked. 168 isibhAsiyAI suttAI

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The preachings of Mankhaliputta convey that activity of the world continue in their own regulated order. Even against the wishes of a person, adverse circumstances do prevail. He alone can save himself and others from the four life-consequences (Chaturgati) of this world, who remains uneffected, undisturbed, and unhurt in adverse circumstances, considering them to be nothing but mere transformations of matter. This preaching clarifies that the central theme of his Niyativad is for leading detached life. Same idea is propagated in Bhagvadgita. There also, the preaching of Niyativad is directed toward ending the reward oriented thinking of human beings. In Mahabharat|31 we find preachings of Manki Rishi under the title Manki Gita, I believe that this Manki Rishi of Mahabharat is non else but Mankhaliputta of Rishibhashit. This is because Manki Gita clearly propagates Niyativad. It says that whatever happens is not due to human effort but due to divine will. Luck is every thing. Insisting doggedly on human effort when one fails, the divine will could be traced as the cause of failure. On this basis it can be infered that Mankhaliputta of Rishibhashit, Mankhali-goshal mentioned in Jain canons like Bhagvati-sutra, Makkhali-goshal of Pali Tripitak literature, and Manki Rishi of Mahabharat are one person. In fact with the establishment of sectarian organisation in Jain and Buddhist traditions, efforts were made to distort the life history and preachings of Mankhaliputta-goshal. Literature and inscriptions also prove that Mankhaliputta was a prominent sage of Shraman tradition in his age. His Ajivak sect continued to exist even one thousand years after his death. Mankhaliputta of Rishibhashit was the learned Acharya Mankhaligoshal of the Ajivak tradition. The 15th chapter of Bhagvatisutra also mentions other Acharyas of this tradition. 12. JANNAVAKKA (YAJNAVALKYA) The twelfth chapter of Rishibhashit is related to Jannavakka (Yajnavalkya). Besides Rishibhashit!32 no other work of Jains Rishibhashit : A Study 169

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provides any information about Yajnavalkya. In the appendix to Rishibhashit it has been mentioned that he was a Pratyekbuddha contemporary of Arishtanemi. For detailed information about him we have to depend on sources other than Jain. Buddhist sources also do not provide detailed information about him. In the Vedic works mention of Yajnavalkya is found in Shatpath Brahman, 133 Shankhayan Aranyak,134 Brihadaranyak Upanishad, 135 and Mahabharat136. There is the famous Yajnavalkya Smriti also in his name. The text available in Shankhayan Aranyak is almost same as that in Shatpath Brahman. Leaving aside Mahabharat and Yajnavalkya Smriti, Brihadaranyak Upanishad is the only Vedic work which provides detailed information about Yajnavalkya. On the basis of the story in Brihadaranyak Upanishad, Oldenberg, Waber and other scholars have deduced that he was a citizen of Videh because of his connection with Janak However, Shri Suryakant, in Vedic Kosh, has expressed his doubts on his being a citizen of Videh, based on his connection with Uddalak of Kuruanchal. In my opinion his connection with Uddalak does not provide proper ground for doubting his citizenship of Videh because the Rishis keep traveling. Uddalak is also mentioned in Rishibhashit. According to me, on the basis of the details from Brihadaranyak Upanishad, we may only infer that although during his early life he may have been a supporter of the Yajna tradition, in the end he shifted to the detachment oriented Shraman tradition due to the influence of Atmavad of Janak. In Brihadaranyak Upanishad he says that getting knowledge of Atma (soul) a Brahman abandons desires for son, wealth, and the world, and moves around taking alms. This is because the desire for son is same as the desire for wealth and the desire for wealth is same as the desire for the world. On comparing these preachings from Brihaduranyak Upanishad with those of Yajnavalkya in Rishibhashit!37 we find astonishing similarity. In Rishibhashit he says that as long as the desire for the world is there, the desire for wealth also remains, and vice-versa. As such a mendicant should abandon both, the 170 seyfus yang

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desire for the world and the desire for wealth, and proceed on Gopath not Mahapath. Probably, Gopath here means that as the cows wander grazing in bits, the mendicant should wander taking alms and not giving trouble to anyone. Here Mahapath may have been used in the sense of normal wordly life or possession oriented tradition. This proves that in the end Yajnavalkya became a preacher of the path of detachment 138. In the Vedic tradition, besides Brihadaranyak Upanishad, mentions about Yajnavalkya are also available in Mahabharat. In Shanti-parva he has been resented as giving discourse to Janak. This indicates that he must have been a Rishi contemporary of Janak. The information according to the Jain tradition that he was a Rishi of the period of Arishtanemi does not appear to be correct. He was probably a Rishi of a much older period. However, on the basis of the comparative study of the preachings of Yajnavalkya, available in Brihadaranyak Upanishad and Rishibhashit, we can certainly infer that Jannavakka (Yajnavalkya) of Rishibhashit was none else but the Yajnavalkya of Upanishads. 13. METEJJA BHAYALI The thirteenth chapter of Rishibhashit139 is about Metejja Bhayali. In Jain literature, besides Rishibhashit, Bhayali is mentioned in Samvayang!40. According to Samvayang he is going to be the nineteenth Teerthankar (named Samvar) in the coming cycle of time (ascending), Two other Prakrit forms of the word Bhayali are available-Bhagali and Bhaggai. The seventh chapter of Antakritdasha in Sthanang-Sutra141 is supposed to be about Bhagali. Although this chapter is missing from the available editions, I am sure, in the ancient edition of Antakritdasha, this chapter must have existed and contained the life story or preachings of Bhagali. In Aupapatik there is a mention of a Kshatriya ascetic Bhaggai and his followers. It is possible that the followers of Bhayali or Bhagali were known as Bhaggai. The main theme of Bhayali's preachings in Rishibhashit is liberation of soul. He states that only he, who is desirous of Rishibhashit: A Study 171

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fruits, water a plant. One, not wanting fruit does not water a plant. Only by fostering a plant fruit is available. If the plant is destroyed the fruit is automatically destroyed. As such he wants to convey that in order to get liberated from the worldly life, the fundamental cause of worldly life will have to be destroyed. Besides this, from philosophical angle Bhayali propagates that neither Sat (the existant reality) nor Asat (non-existant reality) has any cause. The Asat (non existant reality) does not enter the chain of cyclic rebirth. Thus in his preachings we find that basic premise of Upanishad, Gita, and Sankhya, according to which it is believed that Sat is never destroyed and Asat never comes to existance. The same hypothesis has been stated in this chapter in a different way. As regards the first name Metejja is concerned, the tenth Ganadhar (principle disciple) of Mahavir was also named Metejja. But in my opinion this was a different person. Besides this there is a mention of another Metejja Shraman who was living in Rajasthan and sacrificed himself adhering to the vow of Ahimsa. This person is also mentioned in Avashyak- Viryukti, 142 Visheshavashyak-Bhashya,143 Avashyak-churni, 144 Sihanang, 145 and the Abhaya Dev Commentary of Sthanang: 146 Although this person and Metejja Bhayali of Rishibhashit appear to be the same person but in absence of any conclusive evidence nothing more can be said. In Buddhist tradition mention is available about one Mettai Ther147 who was connected to a Brahman family of Magadh. On becoming adult he became a forest dwelling monk. Later he met Buddha, had a discussion and joined the Sangha (Monk organisation); he became Arhat in the end. Besides him is also available in Buddhist tradition a mention of Mettagu Ther, a disciple or Bavari. However, it is difficult to say if Vettai and Mattagu Ther had any connection with Metejja Bhayali. Besides this, another mention of one Mettiya Ther is also available. This Mettiya Ther was also supposed to be the leader of the Chhabbagiya monks. Buddhist tradition also mentions 172 SAIHTS yang

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about a Metteya who is believed to be the Ajit Buddha of the future fifth Kalpa. He has been mentioned in the Anagat-vamsh of Mahavamsh. Suttanipatal48 also has one Arhat Metteya who was a friend of Tissa. But it is difficult to state as to what connection Metejja Bhayali of Rishibhashit had with Metteya of Buddhist tradition. Buddhist tradition also mentions one Bhaddali Ther. Although there is literal similarity between Bhagali and Bhaddali, it is difficult to establish any similarity between the two. 14. BAHUK The fourteenth chapter of Rishibhashit149 contains compilation of the preachings of Bahuk. Besides Rishibhashit Bahuk has also been mentioned in Sutrakritang;150 Sutrakritangchurni, 151 and commentary on Sutrakritang written by Sheelankacharya. 152 However, we do not get any information about the life history of Bahuk in all these works. Sutrakritang mentions Bahuk alongwith other Rishis like Nami, Narayan, Asit-deval, Dvaipayan, and Parashar. It says that, recognised in preachings of Arhat, this Bahuk Rishi attained liberation inspite of drinking water infested with living organisms. Sutrakritangchurni clearly states that his mention is found in Rishibhashit and that he attained liberation inspite of living in jungles and consuming vegetables, seeds, and cold water. This confirms that the Bahuks mentioned in Rishibhashit and Sutrakritang are same. But non of these works detail his life history. Rishimundal-vritti is also silent about his life, as such nothing much can be said about his life history. According to Sthanangsutra, the tenth chapter of Prashnavyakaran-dasha was about Bahuk. Although the available editions of Prashnavyakarandasha do not contain these chapters; I have explained in one of my articles elsewhere that this chapter must have been a part of the oldest edition of Prashnavyakaran and it must have contained the preachings of Bahuk. The central theme of the preachings of Bahuk in Rishibhashit is that if correct information is presented with incorrect thoughts, it is not authentic; infact the meaning of this statement is that if view point or thought process is impure, the evident activity, even Rishibhashit : A Study 173

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though it appears ethical, would be considered as unethical. In this chapter, emphasizing detachmant, it has been shown that the detached practices alone lead to liberation. All ascetic practices done with attachment lead to hell. As such Bahuk appears to be a propagater of the path of detachment. The name of Bahuk does not appear anywhere in the Buddhist tradition, 153 however there are mentions of Bahik and Bahi. It is difficult to surmise if these Bahi & Bahik are same. as Bahuk of Rishibhashit. In the Buddhist tradition the only information available is that they were disciples of Buddha; as such it is all the more difficult to give any conclusive comment about them. As regards Vedic tradition 154 a Rishi named Bahuvrakta is mentioned. He is believed to have written some aphorisms in Rigveda. But it is hard to find some connection with Bahuk of Rishibhashit. Mahabharat 155 also mentions Bahuk. There he has been stated to be a warrior of the Vrishni clan. Also in Mahabharat, the name of the father of king Sagar is mentioned as Bahuk. King Nala was also known by the name Bahuk. But none of these mentions indicate that these names had any connection with the Bahuk mentioned in Rishibhashit. This matter is subject to further investigation and scholars should do some efforts in this direction. 15. MADHURAYAN Madhurayan Arhat Rishi is the preacher of the 15th chapter of Rishibhashit. 156 He has not been mentioned anywhere else in Jain or Buddhist traditions. As such it is difficult to give any comment about his life and personality. In this chapter many words have been used in some special context and meaning. As long as those words are not clearly understood the preachings of Madhurayan cannot be properly apprehended. In the context of the meaning of this chapter neither the Sanskrit commentators are clear nor the Hindi translation, based on these, by Manohar Muni is any clearer. The Hindi and English translations in this edition are also not without 174 isibhAsiyAI suttAI

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doubts. Although Schubring in his notes and Manohar Muni in his explanations have done efforts to clarify the meanings, they have also accepted that the subject in the chapter is not clear. In my view some particular words will have to be understood in order to elaborate the subject of this chapter. The three words that require an elaborate explanation are 'Sata-dukkha', 'AsataDukkha' and 'Santam', As far as 'Sata-dukkha' is concerned, everyone including the Sanskrit commentator, has accepted that it means woe (dukkha) born out of pleasure (sukha). Here sukha should mean the desire for pleasure. So the meaning of Satadukkha is the woe born out of the desire for pleasure. A person who has craving for mundane pleasures can be termed as the one plagued with Sata-dukkha. In other words the craving for pleasure itself is Sata-dukkha. Asata-dukkha is opposite of this, that is the suffering which naturally comes because of being desireless. With this meaning of Sata-dukkha the answer to the first question of the chapter becomes clear. The question is who attracts dukkha (affliction, which here means the bondage of Karma); the one who is plagued with woes born out of the desire for worldly pleasures, or he who suffers sorrows desirelessly. The answer is : He who is mad after the lust for worldly pleasures attracts affliction. One who remains desireless, even inspite of being surrounded with natural sufferings does not attract afflictions or does not enter into bondage of Karma. In fact, the desire for pleasure is the invitation to woe. A person who suffers because of desire for pleasure ends up in the bondage of Karma. He who suffers due to painful circumstances does not attract Karma bondage. Thus Madhurayana finds the roots of afflictions in the mundane desires. The word Santam does not mean peaceful (Shant) here; it has been used to mean existence. 'Santam dukkhi' here means being woeful. And being woeful here only means to be full of desires. Thus the meaning of 'Santam dukkhi dukkham udeerei' would be that by being woeful alone afflictions are invited. That means only a person with desires triggers woes. Similarly, 'No, asantam dukkhi dukkham uderai'. means that by not being Rishibhashit : A Study 175

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woeful by pain, afflicitions are not invited. That means a person without desires does not trigger woes. After this, this chapter mainly propagates that sin is the chief cause of non-liberation and continued rebirth. On the basis of this, it has been deduced that as sprouting of a plant is natural consequence of the existence of seed, woes are natural consequence of existence of sin. In the end it has been established that soul is the doer of all deeds and sufferer of all consequences. As such, a mendicant should abandon the path of sin for the benefit of his own soul. As a snake charmer destroys the poison pouch of a snake, a mendicant should destroy roots of woes. In Madhurayan's view the root of woe is the desire for pleasure (mundane pleasures) and as such a mendicant should be free of desire for mundane pleasures. On a comparative study we find that the subject matter of this chapter is in line with the subject matter of other chapters of Rishibhashit. This 15th chapter is similar to the 9th chapter in subject matter. This fact has also been accepted by the author of this work by stating Navam ajjhayanagamarannam vaneyavvam.' In absence of any information about him elsewhere in Buddhist and Vedic traditions it is not possible to present a comparative study about Madhurayana. 16. SHAURYAYANA (SORIYAYANA) The 16th chapter of Rishibhashit!57 is about the Arhat Rishi named Shauryayan, (Soriyayana). Besides Rishibhashit Soriya has been mentioned in Sthanang 58 and Vipak-Sutral59. In Vipak-Sutra he has been mentioned as Soriyadatta. According to Sthanang, the title of the seventh chapter of Karmavipak-dasha is Soriya, but in the available edition of VipakSutra mention of Soriyadatta is found in the eighth chapter. In this chapter he is said to be the son of a fisherman, Samudradatta, of Soriyapur town. As the story goes, once a fish bone stuck into his throat. All efforts to take it out were invain and he had to suffer extreme agony. 176 AYATS Tag

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Some relation between Soriyadatta of this chapter of VipakSutra with Soriyayana of Rishibhashit can be established on the basis that Soriyayana, in his preachings, has mainly preached not to indulge in pleasures of the senses. Same thing has been stated in the Vipak-Sutra in a little different way, that involving himself in fulfilment of needs of the senses, a being suffers anguish. In this chapter, clarifying the influence of physical senses, it has been stated that getting the means of satiation of the five senses (sound, sight, smell, taste and touch) one should not become attached, desirous, or greedy. These unsatiable physical senses are the cause of continued rebirth. One should neither get attached to the desired things nor get vexed at the undesired things. He who gets attached to the desired things or gets vexed at undesired things, enters bondage of evil Karma. In the Buddhist tradition 160 Soriya has been refered to as Soreyya. There he is said to be a merchant's son. However, there hardly appears to be anything common between Soriya of Jain tradition and Soreyya of Buddhist tradition. In the Vedic tradition 161 we find a Shauri, son of Shoorsen, in Dron-parva 144/7. He is said to be related to Vasudev, who is said to be the father of Krishna. Still it is difficult to say that Soriyayana of Rishibhashit, Soreyya of Pali literature and Shauri of Mahabharat are one person, or different persons. On the basis of their names it can be accepted that they may have been connected with the geographic area-Shoorsen. In the list of Acharyas in Brihadaranyak-Upanishad162 a disciple of Kashayan is mentioned as Sokarayan. It is possible that this transformed to Soriyayan in prakrit. 17. VIDUR The seventeenth chapter of Rishibhashit163 contains discourse of Vidu (Vidur). Rishibhashit has mentioned him as Arhat Rishi. In Jain literature mention of Vidur is also available in Jnata-dharma-katha. 164 There only his name has been listed along with Arjun, Bhimsen, Nakul, Sahdev, Duryodhan, Gangeya and others. Besides this there is no other mention of Vidur in the canonical literature. Rishibhashit: A Study 177

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In this chapter, regarding his preachings, the first thing stated is that the knowledge that provides deliverence from all sorrows alone can be termed as the best knowledge or the supreme knowledge. Subsequently it has been stated that the knowledge that makes one comprehend about the reincarnations, past and future; bondage and liberation; and revealation of the self is the knowledge that liberates from sorrows. This statement of Vidur is akin to the Upanishadic statement-Sa vidya ya Vimuktaye', 'that is knowledge which liberates.' It has also been stated that as all knowledge about disease, its diagnosis, and medicine is essential for its treatment; knowledge is essential for liberation. With all this, particular emphasis has been given on study and meditation in this chapter. Also that an ascetic with disciplined senses should, after alround comprehension of mundane life and indulgence in studies and meditation, abandon attachment and indulge in detached activities. All activities, considering them to be characterless activities, should be abandoned. One who acts thus becomes all pervading, omniscient, and liberated. Thus this chapter mainly stresses first on study, meditation, and right knowledge and then steers towards Ahimsa-attitude and conduct, getting away from attachment. Besides Jain tradition Buddhist tradition !65 also mentions Vidhur (Vidur). However, there is no similarity between the Buddhist story of Vidhur with those of Vidur in Jain and Vedic traditions. In the Buddhist tradition he is believed to be one of the two prominent disciples of Kakusandha Buddha. According to Milindaprashna Vidhur was a name of Bodhisatva in one of his reincarnations. As such it is difficult to find any similarity to the Vidur of Jain tradition, in these stories about Vidhur from Buddhist tradition. In Vedic tradition and specially in the Mahabharut Vidur has been mentioned in details. He is said to be son of Vyas and a maid named Ambika. As such he was a son of a Brahmun from a Shudra mother. Details about him are mentioned in Acliparvu and Sabhaparva of Mahabharat. His preachings have been compiled 178 STAYITHAT YHT

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in the Streeparva of Mahabharat 166. On properly studying these preachings it becomes evident that although there is no literal similarity in ideas these are very similar to the preachings in Rishibhashit. On this basis we can infer that Vidur of Mahabharat and Vidur of Rishibhashit must have been the same person. 18. VAIRISHENA KRISHNA The 18th chapter of Rishibhashit167 is about the discourse of Varishena Krishna (Varisava Kanha). Besides Rishibhashit Varishen has also been mentioned in Sthanang 168. In Samvayang169 the four Jin idols mentioned are Rishabha, Mahavir, Chandranan, and Varishena; Chandranan and Varishena are said to be the first and last Teerthankars of Airavata sector. Besides this, in Sthanang a branch of the Kashyap clan has been named as 'Variskanha'. In Antkritdasha170 Varishen is said to be a Antkrit Rishi and son of Vasudev. All this at least confirms that he was a Rishi contemporary to Krishna and Arishtanemi. The second syllable 'Kanha' (Krishna) of his name in Rishibhashit calls for a further study. Being the son of Vasudev is he not Krishna himself? In this chapter it is stated that one who indulges in the prohibited or evil activities, from violence to possessiveness and passions to illusions, begets amputation of limbs. He who does not indulge in these begets omniscience. (The imputation of limbs is also refered to in 9th and 15th chapter of Rishibhashit.) In conclusion it is stated that as bird pierces a fruit, enemy divides the state, and lotus leaf is uneffected by water, the seeker should pierce and destroy the fruit of karma and remain un-effected by evil karma; In the Bhishmparva of Mahabharat171 one of names of Krishna is said to be Varshneya. He is called Varshneya because he belonged to the Vrishni clan. In Upanishads and Brahmans172 as well, people belonging to the Vrishni clan have been mentioned as varshneya or varshnya. The Prakrit form of vrishni is vanhi and that of Varishen is Varisava and there is a possibility that the Sanskrit form of varis may be vrishni. Rishibhashit: A Study 179

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However, all this confirms that he was an ascetic contemporary of Arishtanemi. In Pali literature, Ambatthsutta of Deeghnikaya mentions one Krishna Rishi suggesting that Ambattha was a follower of his tradition. Similarly in Aupapatic sutra a branch of Brahman mendicants is named Kanha. It is possible that Varisava Kanha was the founder of this branch. In Aupapatik another branch of Brahman mendicants is named Deevayan Kanha (Dvaipayan Krishna). As such the former must have been connected with Varisava Kanha only. 19. ARIYAYAN The nineteenth chapter of Rishibhashit173 is about the Arhat Rishi named Ariyayan. Besides Rishibhashit Ariyayan has not been mentioned anywhere else. Buddhist and Vedic traditions are also silent about him. As such nothing conclusive can be said about his personality and history. This chapter states that in the begining only Aryas existed. Consequently, as preachings, it states that non-Aryan thought, activities and friends should be curbed, because indulging in them leads to continued rebirths in this world. As against this, one who has Arya thoughts, activities, and friends attains Aryatva (Aryahood). In the end it states that Arya-perception, Aryaknowledge, and Arya-conduct are right and should be followed. Besides this brief discourse, nothing more is available about Ariyayan. 20. UTKAT (BHAUTIKWADI) The title of the twentieth chapter of Rishibhashit 174 is Utkal or Utkat. There is no mention about any author of this chapter. Although, at the end of the chapter, like other chapters in the book, the stock phrase, has been mentioned; it has hardly any relevence to the preceding statements. The stock statement has been given in persuance with the style of all other chapters. In fact as this chapter contains the propagation of Bhautikvadi (materialistic) principles there is no mention of any Rishi as its preacher. 180 isibhAsiyAI suttAI

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This chapter classifies five types of Utkat: Dandotkat, Rajjootkat, Stenotkat, Deshotkat and Sarvotkat. In this context, first of all the meaning of the word utkat should be understood. Although the word utkat has a variety of meanings, it would be best here to take the meaning as agitated or confused. One of the meanings of utkat is intoxication also. Infact the materialistic life style was opposed to the spiritual life style and as such it was called utkat. This is also possible that the spiritualists gave the name 'agitated' (utkat) to the believers of materialism. The materialists consumed wines etc. and did not consider that to be wrong, that may also be one of the reasons. Another possibility is that the original Prakrit word ukkal may be the utkul of Sanskrit; which means a degraded or despicable family. If we take it as utkool it means that which flows beyond bank or breaking the banks, this indicates that those people who propagated ideas opposing to the spiritual thinking were called utkool. In this translation the use of the form utkal does not appear to be appropriate to me, it should have been utkat, utkul, or utkool. The five types of utkal refered to in this chapter are in fact the view points that used to propagate the materialistic doctrines through typical examples. Dandotkat are those who use dand (staff) as an example and propagate that as the begining, middle, and end parts of a staff can not remain in separate existence, it is a united whole, there is no entity of soul separate from body. Rajjootkat are those who use Rajju (fibre) as an example and propagate that as a rope is a conflagration of many different fibres, a living being too is a conflagration of five fundamentals and disintegrates with the disintegration of these constituents. Stenotkat are those who re-interpret the examples of other 'scriptures and confirm their own beliefs. They are intolerant of other doctrines and continue to deny them by misinterpretation. May be, at some later period, Anekantvad (non-absolutism) developed in the Nirgranth (Jain) tradition as an opposition to this Stenotkatvad. This is because those who maintain that their statement is the only truth are said to be the antithesis of compassion towards others. Rishibhashit : A Study 181

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Deshotkat are those who accept the existence of soul but maintain it not to be the doer. In fact, this non-activity of soul eliminates the basis of defining concepts like good or bad deeds, bondage etc. Due to this partial acceptance of materialism they are called Deshotkat. Similarly Sarvotkat are those who deny the existence of fundamentals and through vacuum accept the origin of all creation. They believe that there is no fundamental that continues to exist every where at all times. Thus they propagate nihilism and that is why they are called Sarvotkat. This must have been the basis of non-existentialism. Detailing these five types of utkat or materialists and giving brief details of principles of materialism the soul as an entity separate from body has been denied. It has been stated that after destruction the body is not created again; that is, there is no rebirth. This life is the only life, there is no other world, there is no fruit of good or bad deeds, there is no rebirth and their is nothing like good or evil deed. The body between head and toe is the living being or soul. As burnt seeds do not sprout, a destroyed body is not created again. Thus this chapter presents pure materialistic theory which is also known as the Charvak philosophy in Indian philosophies. Mention of this type of materialistic doctrines is available in details in ancient Jain, Buddhist and Vedic literature. The thoughts propagated in this chapter are available in Sutrakritang!75 and Rajprashniyal76 also. Similarly Buddhist tradition also has parallel theories in Payasi-sutta. 177 As such, this chapter can be taken as representative of prevailent materialistic ideas of that period. Samvayangl78 mentions about 44 chapters of Rishibhashit. It is possible that this chapter may be a later addition to Rishibhashit. because this is the only chapter out of place with the other 44 chapters uniformly propagating spiritualistic ideas. The use of the term utkat for materialists is its originality. Also the five classifications : Dandotkat, Rajjootkat, Snetotkat, Deshotkat and Sarvotkat, are not available anywhere else, making it a speciality of Rishibhashit. The classifications like dehatmavadi, 182 HYIPTS as

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paramatmavadi, manoatmavadi etc, available in various works of Indian philosophy are different than those of Rishibhashit. 21. GATHAPATIPUTRA TARUN The 21st chapter of Rishibhashit179 contains the discourse of Gathapatiputra Tarun. Besides Rishibhashit, his mention can not be found anywhere else in Jain, Vedic or Buddhist traditions. His basic teaching in Rishibhashit is propagation of the path of knowledge. According to him ignorance is the ultimate anguish. That again is the cause of fear. This world is the end product of this void of knowledge, in other words the living continues to be reborn in this world because of absence of knowledge, or ignorance. He states about himself, 'Earlier I did not know, perceive, or comprehend due to ignorance; but now, due to knowledge, I know 'perceive', and comprehend, in the past, due to ignorance, I indulged in many immoral and unethical deeds under influence of passions; but now, having knowledge, I shall bring all the sorrows to an end and obtain the permanent and eternal abode, which is liberation. Giving examples it has been shown in this chapter that because of ignorance how deer, bird, or elephant are caught in trap, how the fish swallow a bait, and how the moth burn themselves kissing a flame. Because of ignorance alone an aged lion jumps in water to fight its reflection, and ends its own life. Similarly mother Subhadra consumes her own son Supriya due to ignorance. Showing the sad consequences of ignorance the discourse guides towards the path of knowledge and states that it is because of knowledge that the arts such as tracing, refining and formulating medicines are made possible. These statements indicate that Gathapatiputra Tarun must have been a Rishi of the tradition of the path of knowledge. However, in absence of any information about him in Jain, Vedic, or Buddhist traditions, nothing much can be said about him. The story of the old lion and his reflection in water is also available in Panchtantra, 180 this confirms the antiquity of both Panchtantra and Rishibhashit. Rishibhashit : A Study 183

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22. GARDABHAL (DAGBHAL) The 22nd chapter of Rishibhashit181 is concerning Gardabhal Rishi. Regarding his personality, we find a mention in Uttaradhyayan Sutra 182 also, besides Rishibhashit. Here he has been mentioned as teacher or Acharya of Sanjay and also as Bhagvan and Vidya-Charan-Paraga; this shows his importance. Uttardhyayan-sutra thus confirms that Sanjay and Gardabhal of Rishibhashit were historical persons. In Jain tradition there is also mention of a king Gardabhill of Avanti who was a contemporary of Acharya Kalak and who kidnapped Kalak's sister, Saraswati (a nun). But this Gardabhill is a different person, not the Gardabhal of Rishibhashit. There is not a trace of doubt that Rishi Gardabhal of Rishibhashit and Acharya Gardabhal of Uttaradhyayan are one and the same person. As regards his preachings detailed in Rishibhashit are concerned, he first states that karma are infested with himsa (violence), but the enlightened are free of himsa, and as such, like a lotus leaf in pond, they are not infested with Karma particles. After this the complete chapter is full of prominence of male and condemnation of female. Supporting the prominence of male it has been stated that all religions (Dharma) begin with man, and have man as supreme, elder, supporter, illuminater, coordinator, and focus. As an ulcer is dependent on body, ant-hill on earth, lotus on water, and fire on wood, religion is dependent on man. It is worth mentioning that the Sanskrit Commentator of Rishibhashit, Schubring as well as this translation of Rishibhashit have indicated the meaning of Dharma, here, as Gramya Dharma, which means religion of mundane passions. But in my opinion, Dharma here carries its popular meaning of religious traditions, religious sects or religion. In Jainism, of the ten Kalpa (religious texts), purush (man) is the senior kalpa which maintains that in context of religious organisation man is all important and a nun with a seniority of one hundred years has to bow before a freshly inducted monk. Thus it has propagated seniority of man over woman. This system of male superiority was also accepted by Buddha in his organisation. 184 isibhAsiyAI suttAI

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As such the word Dharma here should be understood to mean religion or religious organisation and not the mundane duties, on the style of Acharanga. In the initial couplets of this chapter the condemnation of woman also indicates that supremacy of male over female, in context of religious organisation, was an established fact. Condemning woman, it has been stated that those villages and towns which are ruled by women should be depricated. Similarly those individuals who are governed by women should be lampooned. Woman is like a golden cave inhabited by lion, a poisonous garland, and a river full of whirlpools. She is like a wine that intoxicates. The Villages and towns, where women dominate and are free like untethered horse, are despicable like dancing in a condolence meeting. This confirms that Gardabhil Rishi was a propagator of male prominence and dominence. However, there is an isolated couplet in this chapter which praises woman. It conveys that woman is like a panegyric of a good family, sweet water, a fully blossomed lotus flower, a malati creeper with a snake, But even here she has been condemned in the end with the statement: 'malati creeper with snake'. Towards the end of this chapter detailing the causes of bondage, the path of meditation has been recommended. He states at the end that as body thrives due to mind, as a tree thrives due to roots, all the mendicants thrive on meditation. The decorations endowed on Gardabhil in Uttaradhyayan confirm his being connected with meditational tradition. He has been called as Tapodhan (proficient in ascetic practices), an adherent to religious practices comprising of studies and meditation. On a comparative study we find that Gardabhill has not been mentioned anywhere in Buddhist tradition. But in Vedic tradition we find a mention of an Acharya named Gardabhi or Vibhit, contemporary of Janak, in Brihadaranyak Upanishad.183 However in absence of any conclusive proof it is difficult to confirm if Gardabhi-Vibhit of Brihadaranyak Upanishad and Dagbhal-Gaddabhal of Rishibhashit are same. Rishibhashit : A Study 185

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In the Anushasanparva of Mahabharat184 there is a mention of a Brahmavadi (believer in Brahma) son of Vishwamitra, named Gardabhi. Here he has been mentioned as a Brahmavadi and great Rishi. This indicates that he was a prominent Rishi of that age. To me, his being son of Vishwamitra appears to be wrong. Because not only him but Gargi, Yajnavalkya, Narad, Kapil etc. also are said to be Vishwamitra's sons, which does not appear to be true. The only possibility is that he was one of the line of Vishwamitra's disciples. However, one thing can certainly be infered, or Gardabhill or Gardabhi was a historic Rishi and possibly of the Upanishadic period. 23. RAMAPUTTA The 23rd chapter of Rishibhashit 185 contains the compilation of the preachings of Ramaputta. His mention is also available 188 in Sutrakritang, 186 Sthanang, 187 and Anuttaropapatik. In Sutrakritang 189 he has been mentioned alongwith Asit Deval, Nami, Narayana, Bahuk, Dvaipayan Parashar, etc. He has been said to be accepted in the discourses of Nirgranths (Lha sammata) and is supposed to have attained liberation inspite of eating food etc. It should be known that in some printed editions of Sutrakritang and commentary by Sheelank, his name has been mentioned as Ramagutta, which is not correct. Rama-utte, mentioned in Sutrakritang-churni is correct and its Sanskrit transliteration is Ramaputra. The proof of this has been mentioned in details in an article by me and Prof. M. A. Dhaki in the Pt. Bechardas Doshi memorial publication. Besides Sutrakritang, according to the information available in Sthanang also, there was a chapter titled Ramaputta in ancient editions of Antakritdasha, which is not available in the current editions of Antakritdasha. It is possible that this chapter contained life and works of Ramaputta. Also the sixth chapter of third part of Anuttaropapatik is about Ramaputta. Here he is said to be a contemporary of Mahavir and inhabitant of Saket. Besides these two facts, authenticity of other information in this source is not impeccable. Sutrakritang and Rishibhashit both conclusively indicate that Ramaputta did not 186 isibhAsiyAI suttAI

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originally belong to the Nirgranth tradition, still he was given a respectable place there. We find mention of Ramaputta in Buddhist tradition also. According to the information available in Pali Tripitak190 his full name was Uddak Ramaputta and he was older than Buddha. In the begining Buddha took training of meditational practices from Ramaputta, and when he attained omniscience he wanted to go and preach him; knowing his potential. But it was too late, as Ramaputta had died by then. Thus he was an elder contemporary of Buddha and Mahavir. Pali Tripitak also conveys that he had his own peculiar style of yoga practices as well as a respectable number of followers. Buddha respected him. The preachings of Ramaputta in this chapter are in prose. First of all it mentions about two types of death, one is the pleasant death (death within meditation) and the other is the unpleasant death (death out of meditation). It has also been explained here that in order to get liberation from the mundane bondages one should practice Jnana (knowledge), Darshan (perception), and Charitra (conduct). A mendicant should comprehend through Jnana, perceive through Darshan, and discipline through conduct, and disintegrate the microparticles of Karma through ascetic practices. A developed form of this school of thought can be seen in an ancient canon like Uttaradhyayan sutra. In the fifth chapter of Uttaradhyayan the two types of death have been explained in details. The 28th chapter states about knowing through Jnana, believing through Darshan, accepting through conduct, and cleaning through ascetic practices. Uttardhyayan also says about shedding of Karmic particles through ascetic practices. But still the text of Rishibhashit is older than Uttaradhyayan. This is because the language and style of Rishibhashit is older than Uttardhyayan. For 'Dasanena Saddahe' it mentions 'Dasanaina pasitta' which is of older style; because the transformation of meaning of Darshan from perception to faith is a much later incident in Jain tradition. Also it appears that the prevailing conception of eight classifications of Karma must have had its origin in theories of Ramaputta. All this goes to prove that Rishibhashit: A Study 187

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Ramaputta was a revered Acharya of Shraman tradition, senior to Mahavir and Buddha. Also, that Ramaputta of Rishibhashit, Sutrakritang and Pali Tripitak are one person. He has also been named as Uddak Ramaputta. 24. HARIGIRI The twentyfourth chapter of Rishibhashit 191 contains the preachings of Harigiri. We do not find any information about Harigiri from any source other than Rishibhashit. As such it is difficult to say much about his personality. As regards his preachings, the first thing he says is that earlier all was Bhavya (decided or preordained) but now every thing is Abhavya (undecided or not pre-ordained). The meaning of this statement is that as long as an individual is ignorant (illusioned) his present is dependent on bondage of the earlier (previous life) karma or decided or pre-ordained. But on getting knowledge he becomes the maker of his destiny and so his future depends on his endeavour or is undecided or not pre-ordained. Or in other words, past is the maker of our present but we ourselves are also the makers of our future. As such the past is Bhavya (pre-ordained) and future is Abhavya (not pre-ordained). Infact, his preaching is that the present is dependent on the past and pre-ordained but the future can be made through endeavour and knowledge. As such the future of a proficient mendicant is not pre-ordained or is Abhavya. In fact this matter of pre-ordained and not pre-ordained is connected with the Karma principle. According to the Karma principle our present is result of our Karma in the past, but we can become the moulders of our future. This capacity of being or not the moulder of the future has been discussed in this chapter. The Karma principle and its importance has been detailed in this chapter. Which is similar to other chapters. After detailing the Karma principle, attachment or ignorance have been discussed as the root causes of bondage of karma. It has been explained that how under the influence of attachment a person enters the bondage of Karma. In this context it has also been explained that an individual enters the bondage and can come out of it on his own. As such an ascetic should properly understand the complex 188 isibhAsiyAI suttAI

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nature of cycle of Karma and transcend through meditation in order to be free from the bondage of Karma. Thus we see that the thoughts of Harigiri compiled in Rishibhashit deal elaborately with the consequences of attachment with reference to proper and organised human endeavour and Karma principle. But all these facts have been explained in the preachings of other Rishis in a similar fashion. As such, it is difficult to say that Harigiri had some original line of thinking. We can only state that he presented the Karma principle as an assimilation of Niyativad and Purusharthvad. There is a mention of Harit-ther in the Buddhist tradition. 192 But it is difficult to conclude that this Harit-ther and Harigiri of Rishibhashit are same. Although he has been said to be an Arhat and a proficient ascetic, in absence of details, nothing can be said conclusively. Besides Buddhist tradition, the lineage of Acharyas given in Brihadaranyak-upanishad193 mentions one Harit Kashyap, a disciple of Kashyap. I feel that there is a probability of Harit Rishi of Brihadaranyak-upanishad being Harigiri of Rishibhashit. But in absence of conclusive proof it is difficult to accept this statement also. 25. AMBAD PARIVRAJAK 194 195 The twentyfifth chapter of Rishibhashit' is about Ambad Parivrajak. In Jain canonical literature his mention can be found, besides Rishibhashit, in Samvayang," Bhagwati, 196 Aupapatik, 197 and Sthanang, 198 also. In Samvayang he is believed to be a future teerthankar in the next time cycle (ascending). According to Bhagwati-sutra he was a parivrajak living in Sravasti town. The incident of Ambad Sanyasi accepting Sravak Dharma (Jain religion) after a dialogue with Mahavir is narrated in Bhagwati and Aupapatik sutras. This indicates that inspite of having faith in Mahavir's religion he maintained his independent tradition. Aupapatik also conveys that a branch of Brahman Parivrajaks carried his name. This branch probably continued till the present edition of Aupapatik was concluded, which was around 4th-5th Rishibhashit: A Study 189

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century A.D. Similarly according to Sthanang the tenth chapter of Antakritdasha was about Ambad Parivrajak. However, this chapter is not found in the present edition of Antakritdasha. Aupapatik has also described in details the system of conduct of Ambad and other Brahman Parivrajaks. However, complete analysis of all that is not possible here, due to lack of space. Aupapatik narrates in details the incident of how Ambad Parivrajak and his disciples courted death, accepting the vow of Sall ekhana, (fast till death) in a forest on the banks of the Ganges while they were on their way to Purimtaal town. It was during summer, on sand, and was done following their discipline of not taking water without being offered by someone. For a comparative study this narration is important and presents a vivid picture of the conduct followed by the tradition of Ambad Parivrajak. In the Jain canonical literature Ambad has been mentioned everywhere with due reverence. In Buddhist tradition199 we find a mention of Ambatth Manavak. According to the Buddhist tradition Ambatth was a disciple of Brahman Poshkar Saati. He had a debate with Bhagvan Buddha on the subject of superiority of Brahmans. Whereas Ambatth accused the Shakyas of belonging to lower caste, other people demeaned Ambatth by calling him son of a slave woman. In conclusion of this discussion Buddha asserts the importance of conduct in the formulation of the caste system. In this narration the point worth considering is that Ambatth has been addressed as Krishnayan or belonging to the lineage of Krishna Rishi. As is known, a school of Brahman Parivrajaks is named Kanha according to Aupapatik. It is a possibility that the Krishna Rishi mentioned in Ambatth-sutta was varisava kanha of Rishibhashit. As far as the Vedic tradition200 is concerned, the term Ambashtha has been mentioned as a particular clan-name which originated with Brahman father and Vaishya mother. In Buddhist tradition this name is used for the clan originating from Kshatriya father and Shoodra mother. As regards the mention of Ambad or Ambashtha as a Rishi, both Vedic and Buddhist traditions do not provide any information. 190 isibhAsiyAI suttAI

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The chapter of Rishibhashit titled Ambad also mentions Yogandharayan Rishi. In the Jain tradition, besides Rishibhashit Avashyak-churni.201 also provides details about him. Avashyakchurni states him to be a minister of king Udayan. As such Ambad and Yogandharayan were certainly contemporaries of Mahavir. 26. MAATANG The twentysixth chapter of Rishibhashit202 contains the collection of preachings of the Arhat-rishi named Maatang. In Jain tradition besides Rishibhashit there is no mention of Maatang anywhere. Although Avashyak mentions about a Maatang Yaksha, it is difficult to connect him with Maatang of Rishibhashit in any way. In this chapter of Rishibhashit first of all the attributes of a true Brahman have been stated. These attributes are similar to those mentioned in the twentyfifth chapter of Uttaradhyayan203, as well as the Brahman section of Dhammapad.204 However, here these attributes have been briefly mentioned only in six couplets, whereas in Dhammapad and Uttaradhyayan comparatively more detail is available. Even than, besides a difference in language there is hardly any difference in the subject matter. Besides this, this chapter also discusses spiritual-cultivation (Adhyatmic Krishi). This subject is also available in the thirtysecond chapter of Rishibhashit, titled Pingiya, and the Kasi-Bhardwaj-sutta of the Buddhist work Suttanipat.205 At the end of this chapter it has been mentioned that he who indulges in such cultivation that involves compassion towards all beings, attains purity; be he Bhrahman, Kshatriya, Vaishya, or a Shudra. It should be recalled that the fourth couplet of thirty-second chapter titled Pingiya is same, verbatim. Besides Jain tradition Buddhist tradition also mentions Maatang. In Buddhist literature Maatang has been stated as a Pratyeka Buddha and resident of Rajgriha. According to Maatang. Jatak206 he was born in a chandal (a lower cast Hindu) family and he stripped the Brahmans of their bloated pride. The true image of a Brahman conveyed in his preachings in Rishibhashit also indicates that he rejected the supremacy of Brahman caste Rishibhashit: A Study 191

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on the basis of birth. The word Maatang indicates chandal caste. It is worth mentioning that the Maatang Jatak tale of Buddhist tradition is similar to the 12th chapter of Uttaradhyayun207 titled Harkeshi. In Brahman tradition we find mentions of Maatang Rishi in Mahabharat208 also. The preachings of Maatang Muni in Mahabharat basically convey that a brave person should always continue his endeavours. He should not bow before any one, because to work is the duty of man. The brave may perish under blows of adverse predicament but they would never bow down. When we compare this message of Maatang with the preachings in Rishibhashit, one similarity becomes evident that both direct an individual to follow the conduct as per his family tradition. In Rishibhashit Maatang expresses astonishment at Brahmans becoming warriors, and rulers and traders indulging in religious rituals. He considers such acts to be blind acts. This chapter mainly conveys that Brahman should neither wear a bow nor ride a chariot or carry other armaments. True Brahman should neither resort to falsehood nor stealing. All this information leads us to the conclusion that Maatang was an important pre-Mahavir and Buddha Rishi, born in lower caste and propagated spiritualism. His preachings were accepted with reverence by all the three traditions, Jain, Buddhist and Vedic. 27. VARATTAKA The 27th chapter of Rishibhashit209 compiles the preachings of Arhat Rishi named Varattaka. In Jain tradition, besides Rishibhashit, Avashyak-churni,210 Nisheeth-Bhashya, 211 Vrihatkalp-bhashya, 212 Haribhadra commentary of Avashyak213 etc. also mention him. The ninth chapter of the sixth section of the available edition of Antkritdasha is about Varattaka. Here he is said to be a trader of Rajagriha city who accepted monkhood through Mahavir and got Nirvana on Vipul mountain. But in Avashyak-churni, Nisheeth-bhashya, and Vrihatkalpu-bhashya, he is said to be a minister of king Abhayasen of Varattapur town. 192 TAHIYTE HAS

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According to Avashyak-churni he was inducted into monkhood by Acharya Dharmaghosh. Besides Avashyak-churni the story of Varattak is also available in Rishimandal-vritti. According to this story, during his monk life he did a forecast which resulted in the victory of king Dhundhumar of Sunsumar city, over Chanda Pradyot. Knowing the cause of Dhundhumar's victory, Chanda Pradyot addressed Varattaka as Naimitik-Muni (a forecasting monk). Knowing the folly of his unbridled utterings, Varattaka devoted himself to repentful meditation and attained moksha. How true is this story is hard to tell, but these details about Varattaka indicate that he must have been an important Rishi. This chapter contains, in form of preachings of Varattaka Rishi, an outline of what an ideal Shraman should be like. According to this a monk should be averse to the contacts with worldly people or house-holders. At the same time, leaving ties of affection, he should pursue the path of liberation by keeping away from mental abberations and indulging in studies. Entertainment of house-holders by reading dreams, predictions, satisfying vain curiosities etc., accepting and utlising charity; joining the marriage and other ceremonial rituals of disciples; accompanying rulers in war; all such acts, done for mundane pleasures and attracting disciples and followers, are against the conduct of a monk, A Shraman who tolerates pleasure and pain by becoming poor and religious and does not abandon his goal, becomes victor of senses, detached and is not reborn. These preachings of Varattaka, with slight verbal variations, are found also in the Sabhikshu and Paap-Shraman chapters of Uttaradhyavan. However, there the names of the preachers are not clear. In Buddhist tradition there is a mention of a Varanather214 who became a monk influenced by the preachings of some jungle dwelling monk. However, it is difficult to connect him in any way to Varattaka. We do not find any reference of Varattaka in Vedic tradition. As such it is difficult to infer anything about him on the basis of sources other than Jain and Buddhist. Rishibhashit : A Study 193

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28. AARDRAK The twentyeighth chapter of Rishibhashit21 is about Aardrak. Available Prakrit forms of Aardrak are 1dda-a and Addag. However, we should remember that Rishibhashit contains details of two monks with similar names-Aardrak and Uddalak. In Prakrit Uddalak is called Uddalava; as such a note should be taken of the variation in the Sanskrit forms of these two names. Besides Rishibhashit, we find mention of Aardrak also in Sutra-kritang, Sutrakritang-niryukti217 and Sutrakritangchurni218. In Avashyak219 also, he has been mentioned as Aardrak Kumar. According to Sutrakritang when he goes to become a monk, he meets monks from other Shraman traditions like Ajivak, Buddhist, and Hasti-tapas etc. and they present the special attributes of their respective traditions. 216 Sutrakritang-churni also gives stories of his present and past births. According to the story he was the son of the king of Aardrakpur. Abhay Kumar had presented him an idol of Rishabh. Which inspired him to abandon the mundane life. In the Basantpur town a girl playfully took him as her husband and ultimately he had to marry her. But a few days later he once again moves out to become a monk and meets various monks as stated earlier. It is difficult to adjudge the authenticity of this story but one thing is certain, that he was some historical monk of the period of Buddha and Mahavir. The details of his discussions with monks of various traditions, narrated in Sutrakritang, confirm that he was either influenced by or belonged to the Nirgranth (Jain) tradition. As regards his preachings in Rishibhashit are concerned, he preaches to be away from the lusty pleasures of the mundane world. According to him sexual desires are ailments and are the root cause of degradation. The people afflicted with sexual desires are sufferers of woes. Sexual desire is a sharp knife, it is poison. As long as a being does not destroy this knife or poison of sex he can not be liberated from the cycles of birth. The intellectual and scholar should try to remove his tarnishments every moment. When a single good deed of one moment is 194 isibhAsiyAI suttAI

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enormously beneficial, why would the efforts towards liberation not result in infinite benefits. This discourse does not contain anything special or original. Many couplets of this chapter can be found in Uttaradhyayan and Dashvaikalik with little verbal variations. The mention of Aardrak in an old work like Sutrakritang proves that he must have been a historical person. Besides Jain tradition, Aardrak does not find any mention in Buddhist and Vedic tradition, as such it is difficult to present comparative study of his life and works. Absence of his name in other traditions indicates that he was connected with Nirgranth (Jain) tradition also. 29. VARDHAMAN In the 29th chapter of Rishibhashit220 are collected the preachings of Arhat-rishi named Vardhaman, According to the traditional belief of Jains he is said to be a Pratyek-Buddha or Arhat Rishi of the sect of Teerthankar Parshwa, but in my opinion this Vardhaman is none else but Bhagwan Mahavir himself. The family name of Mahavir, according to Jain tradition, is Vardhaman. Kalpsutra and Chaturvinshat-stav refer to Mahavir by this name. As regards the story of Vardhaman's life is concerned, we find detailed description of his personality and philosophy in many ancient canonical works like Acharanga,221 Sutrakritang,222 Bhagwati, 223 Kalp-sutra224 etc. In my opinion, there is no scope of any doubt in accepting that the Vardhaman of Rishibhashit is Bhagwan Mahavir recognised as the twentyfourth Teerthankar by Jains. Another proof of this is that there is complete similarity in the preaching of Vardhaman in Rishibhashit and Mahavir in the 32nd chapter of Uttaradhyayan and the 'Bhavana' chapter of the second Srutaskandha of Acharanga. 225 In the begining of this chapter he says: There is influx from all around, why do you not stop this influx? How this influx is blocked? When the five senses are awake the soul sleeps and when these five sleep soul is awake. Through these five the particles (Karmic-particles) are ingested and through these five only the ingestion is blocked. The subjects, Rishibhashit: A Study 195

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like words etc.,, of the five senses like hearing etc. are pleasant and unpleasant. One should not be attached to the pleasant ones and should not be averse towards the unpleasant. His influx is blocked, who is alert and unrevolting. That pure soul, who conquers his mind and its passions and indulges in right penance shines like the flame of a yajna. In this manner, this chapter emphasizes on the discipline of mind and the five senses. This theme of this chapter, with slight verbal variations, is also available in the second shrutaskandha of Acharanga in the chapter titled Bhavana and in Uttaradhyayan in the 32nd chapter titled Pramad-Sthan. This proves that this must have been the original discourse of Vardhaman Mahavir. The sentence 'Deva Vi Tam Namasanti' is also available in the first chapter of Dashvaikalik 226 This was his original discourse and its language also is accordingly. Another proof of this inference is that in the PaliTripitak, 227 in the discourse of Nigganthanataputta (Nirgranth Jnata-Putra or Vardhaman) a part of a sentence is Savva Vari Varito.' In Rishibhashit in this chapter there is a similar sentence: Savva Varihim Variye.' It should be recalled that Pt. Rahul Sankratyayan has interpreted 'Vari' as water, which is not correct. Here Vari means that which should be abandoned or washed, or the evil deeds; Sutrakritang228 also mentions in preachings of Mahavir: 'Se variya itthi sarayabhattam ' Besides Jain literature the mention of Mahavir Vardhaman is also available in Pali Buddhist literature. Here he has been mentioned as Nigganth Nataputta and believed to be a senior contemporary of Buddha. According to the Nirvana years of Buddha and Mahavir, Buddha appears to be approximately 30 years younger to Mahavir. He has been recognised as one of the six Teerthankar contemporaries of Buddha. The references about him in the Pali literature have been thoroughly researched by Indian as well as Western scholars, As such I do not feel the need to discuss much about the subject here. I would only like to discuss one point from Thergatha Atthakatha,229 that has been neglected by scholars. In the 196 TAYARIS Tag

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Atthakathu of Thergatha, Vaddhaman-ther has been mentioned as a Lichchhavi prince of Vaishali. This is the information which relates him to Vardhaman Mahavir. After a comparative study I have arrived at the conclusion that not all the Thers of Thergatha belonged to the Buddhist tradition. Thoughts of many famous pre-Buddha Shramans have been included in it. However, due to sectarian polarisation, efforts have been made in Atthkatha to connect them to Buddhist tradition. As Rishibhashit and Uttaradhyayan of Jains have compiled thoughts of Rishis of other Shraman traditions, Thergatha also has compiled thoughts of Rishi's of other Shraman traditions. On this basis, I believe that vaddhaman of Rishibhashit and Vaddhaman of Thergatha are same. At the same time Nigganth Nataputta of Pali Tripitak and Vardhaman Mahavir of Jains are same as Vaddhaman of Thergatha and Rishibhashit. On this basis the historicity of Vardhaman is also clearly established. In Thergatha also Vardhaman-ther has talked of abandoning attachment just like in Aacharanga and Uttaradhyayan. 30. VAYU The thirtieth chapter of Rishibhashit230 is about the Rishi named Vayu. Besides Rishibhashit nowhere else in Jain canonical literature can one find a mention of Vayu Rishi. Although the third out of eleven chief disciples (Ganadhar) of Mahavir was named Vayubhati,231 it is difficult to say that he was same as Vayu Rishi, Because, on this issue no evidence is available within or without the tradition. In Buddhist tradition Vayu has been mentioned only as a god. In Vedic sources also, Vayu has been accepted only as a god. Only Shantiparva of Mahabharat mentions an ancient Rishi Vayu who visited Bhishm while he was on the arrow-bed. Similarly Shalyaparva of Mahabharat mentions about Vayuchakra, Vayu-jwal, Vayubal, Vayumandal, Vayureta, and Vayuveg Rishis. But first of all they appear to be Pauranic (pre-historic) not historical, and secondly there is no apparant similarity with Vayu Rishi. Besides this, another Rishi named Vayubhakshi has been mentioned; he was present in the assembly of Yudhishthar232 Rishibhashit : A Study 197

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and also met Krishna on the way. Vayubhakshi ascetics have also been mentioned in Aupapatik. As regards the preachings of Vayu Rishi are concerned, he chiefly propagates the Karma principle. He says that as one sows so he reaps, good deeds bring good results and bad deeds bad. No act goes invain. How the fruitition of Karma takes place after death has been asserted by stating that it is the roots that are watered but fruits grow on branches, which means that fruit is displaced by time and space from the act of watering. Similarly, the effect of the deeds takes place at a different place at different time. Besides this simple propagation of Karma principle, no other original thought is found in this chapter. 31. PARSHWA The thirtyfirst chapter of Rishibhashit233 contains the philosophical thoughts of Arhat Parshwa. Although the traditional belief of Jains is that this Arhat Parshwa was a Pratyek Buddha contemporary and not Teerthankar Parshwa himself. But all scholars unanimously accept that he is Parshwa himself. The Propagation of Chaturyam (four dimensional religion) in his preachings is a conclusive evidence of this theory234. Although the Buddhist and Vedic sources do not provide any information about Parshwa, the propagation of Chaturyam sanyam by Nirgranth Jnata putra in Buddhist tradition is in fact the Chanuryam of Parshava. Similarly, Buddhist literature contains information about Buddha's uncle, Vappashakya, being a follower of Nirgrantha tradition. Vappa also must have been from the tradition of Parshwa, because Mahavir's tradition was only at the developing stage during that period. The historicity of Parshwa is established by various evidences and many Eastern and Western scholars have accepted this. In this context I have dealt in my book 'Arhat Parshwa and His Tradition235; readers may consult it for further details. In Jain canonical literature details about Parshwa and his tradition are available in Acharanga236, Sutrakritang237, 198 HITS YTTE

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Samvayang238, Bhagwati239, Aupapatic240, Rajprashniya241, Niryavalika242, Kalpa-sutra243, Avashyakchurni244 etc. Besides this, many story books contain story of Parshwa's life partly and fully. Uttaradhyayan. Sutrakritang and Bhagwati have explained the difference between traditions of Parshwa and Mahavir245. Main points of contradiction were Chaturyam and Panch Mahavrata (five major vows) and cladness and uncladness. But besides these there were other points of contradiction like form of discourse regarding Pratikraman (re-evaluation) and Ahimsa: information about Samayik, discipline, blockage of Karma influx, morals and penance; these have been discussed in Sutrakritang and Bhagwati. According to Bhagwati Sutra, Kalasya-Vaishik putra, an ascetic follower of Parshwa, while being inducted to Mahavir's monk organisation, accepted five vows and Sapratikraman dharma (rites of daily re-evaluation of activities), and also as discipline, uncladness, head shaving, non-bathing, not brushing teeth, uncovered head and feet, sleeping on floor, sleeping on sheet, sleeping on wood, plucking hair, continence, entering others house for alms246, equanimity for available and non available. This shows that these disciplines did not prevail in the tradition of Parshwa. The rules about keeping umbrella, shoes, leather bags, and cutting of nails, mentioned in the Chhed sutras, were adopted in Mahavir's school through the influence of the Parshwa followers. This is also true that due to the luxurious inclinations of Parshwite monks, Pasath (Parshwath) became a synonym of laxness in conduct. Inata and Avashyak-churni contain mentions of laxness of many monks and nuns belonging to the tradition of Parshwa-47. All this indicates that Parshwa was a historical Rishi whose tradition, which was comparatively easy going, prevailed during Mahavir's period and many Parshwite monks were shifting to Mahavir's sch As regards the philosophy of Parshwa described in Rishibhashit, it is the most ancient and authentic form of religious and philosophic beliefs of Parshwa available. Rishibhashit contains both philosophical and religious thoughts of Parshwa. It should be noted that Rishibhashit also contains Rishibhashit : A Study 199

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that variation of Parshwa chapter which was included in the book titled Gativyakaran248. From philosophical view point it contains form of the Universe; movement of matter and soul; Karma, its precipitation, fruitition, and various consequences. Also discussed are panchastikaya (five fundamentals) and form of Moksha. From view point of conduct it contains discussion about Chaturyam, passions, the eighteen evil activities from killing to misconception, sterile food etc. First of all it conveys that the Universe and five fundamentals are eternal. But with the acceptance that the Universe is eternal, it has also been stated that it is transient; the fact that Parshwa believed the Universe to be eternal is also mentioned in Bhagwati sutra. Again, soul and matter both are said to be dynamic and soul tends to move upwards and matter downwards. Originally four movements, Dravyagati (movement of matter), Bhavagati (movement of thought or feeling), Kshetragati (Movement of space) and Kaalgati (movement of time) have been discussed. But in text variation Prayogagati (movement inspired by others) and Visrasagati (self inspired movement), have also been discussed. Also narrated is the discussion about eight types of Karmic bondages and four categories of life forms. Text variation also details Audayik and Parinamikgati. (self evolved and consequentially evolved life forms). Along with is mentioned that a being suffers the consequences of evil and good deeds done by him. In the end presenting the moral thoughts it has been said that one who follows Chaturyam, is devoid of passions, and eats sterile food, does not enter the eight types of Karmic bondages, and ultimately gets liberated249 32. PING In Rishibhashit250 Ping has been mentioned as Brahman Parivrajak Arhat Rishi. The adjective Brahman Parivrajak clearly indicates that he was a Rishi of Brahman tradition. His discourse in Rishibhashit mainly propagates details about spiritual cultivation. An unknown Rishi asks Ping, 'Which is your farm (working area)? What is irrigation?' The reply given is 'Soul is the farm or working area, penance is the seed, discipline is irrigation 200 isibhAsiyAI suttAI

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and Ahimsa and attitude are the oxen. This is spiritual cultivation. For a dispassionate monk only this cultivation is proper, and it begets happiness in the next life. Being compassionate towards all beings, if one indulges in this cultivation; be he Brahman, Kshatriya Vaishya or Shudra; he attains omniscience251. This is the description of spiritual cultivation, which on one side explains the spiritual cultivation and on the other hand clarifies that practicing such cultivation leads to liberation irrespective of caste and creed. The most important information that this chapter provides is that a Brahman Parivrajak propagates the concept of liberation for all the four castes. In Rishibhashit itself this type of spiritual cultivation has been described with a little variation in the 26th chapter of Maatang. This chapter of Ping has only four verses on this topic whereas in the Maatang chapter eight verses describe the same topic. Thus this chapter contains just a brief version of the spiritual cultivation detailed in the 26th chapter titled Maatang. In Jain tradition I have not come across this type of spiritual cultivation, but in Buddhist tradition Suttanipat and Sanyutta Nikaya describe this spiritual cultivation. In the fourth chapter, Kasi Bhardwaj, of Suttanipat we find its details. There, Buddha himself is presented as a farmer. He says, 'Faith is seed, penance is rain, knowledge is yoke, humility is the stud of yoke, memory is my plough. I am disciplined about food and speech. I un-weed the truth. The endeavour towards nirvana are the oxen drawing my plough. They perpetually move in the direction leading to the place where there is no pathos. Such cultivation gives nectar as fruit. Doing such cultivation man becomes free of all sorrows.' Sanyutta Nikaya also provides almost same description. The description about spiritual cultivation conveys that in society at some point their was an aversion towards Shramans seeking alms. These Shramans were told that instead of begging alms they should indulge in cultivation. In reply to such suggestion the Shramans presented the details of spiritual cultivation. Besides Rishibhashit, details about Ping are found in Buddhist252 tradition as well. In Anguttar Nikaya of Buddhist Rishibhashit: A Study 201

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tradition there is a mention of a Brahman named Pingiyani, who lived in Vaishali and was a follower of Buddha. Sanyutta Nikaya also mentions a Pingi Bhikshuk who attained Arhathood. Suttanipat also mentions Maharshi Pingi. In the Parayan Vagga of Suttanipat, initially Maharshi Pingi is said to be a disciple of Bavari. Maharshi Pingi is one of the sixteen disciples of Bavari. He has been addressed with adjectives like-Lok Vishrut (famous), Dhyani (mendicant), having refined past life Karma, Gani (leader). In the Pingi Manavak Puccha Sutta of Parayan Vagga the dialogue between Buddha and Pingi has been narrated. Here Pingi describes his old age to Buddha and says that he is delapidated, weak, bad complexioned; his eyes and ears are not fully functioning. Stating thus he seeks discourse from Buddha so that he may be rid of life and death and does not, in process, beget death with attachment. Buddha preaches Pingi to be alert and end desires. These details from Suttanipat clearly indicate that Ping was contemporary of Buddha but senior to him in age. The information about his being a disciple of Buddha, available in Suttunipat, is for the purpose of glorifying Buddha's field of influence. As such the description available in Suttanipat, cannot be accepted verbatim. Prof. C.M. Upasak253 has conveyed the possibility of Pingi or Pingiyani of Pali literature being a different person and not the Ping of Rishibhashit. According to him, Ping of Rishibhashit was an ancient Rishi who started the tradition of Pingi or Pingiyani monks. I have no objection agreeing to the inference drawn by Prof. Upasak. It is a possibility that some Pingiyani of the tradition of Ping Rishi may have been converted into Buddhism. But, probably, Prof. Upasak has not noticed the above mentioned narration from Suttanipat. He is probably refering to the Pingiyani of Anguttar-Nikaya and Samyutta-Nikaya. Suttanipat has mentioned that he was a disciple of Bavari, as such here Ping indicates person not sect. Also the adjectives like leader of the people, famous in the land, mendicant and others have been given to his name as an individual. He was certainly elder to Buddha. 202 F TS THIS

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It is a matter of doubt, if Pingi of Suttanipat should be taken as Ping of Rishibhashit or his disciple, but all this goes to prove the historicity of the Arhat Rishi of Rishibhashit named Ping. In the Atthakatha of Suttanipata Pingi has been addressed as Arhat254. As such there is a possibility of Ping of Suttanipat being non else but Ping of Rishibhashit. Mahabharat255 mentions one Rishi named Pingal. But it is difficult to connect him with Ping of Rishibhashit on basis of their period and other facts. 33. MAHASHALPUTRA ARUN The thirtythird chapter of Rishibhashit is about the preachings of Mahashalputra Arun. Besides Rishibhashit mention of Arun is not found anywhere in canonical and other Jain literature. Rishibhashit calls him Mahashalputra Arun256. Question is that who is this Arun Rishi? In fact Arun is a Upanishadic Rishi. Schubring eqates Arun with the Upanishadic Rishi Aaruni257, which is incorrect because Aaruni's other name is Uddalak and Rishibhashit contains an independent chapter on Uddalak. The word Aaruni itself indicates that he was either a descendent or disciple of Arun. As such Mahashal Arun was either father or teacher of Aaruni Uddalak. In the Vedic encyclopidia and names appendix of Mahabharat258 AaruniUddalak is one person and Arun is his father. According to Shatpath Brahman and Brihadaranyakopanishad his full name was 'Arun Aupaveshi Gautam'. He was called Aupaveshi as he was a disciple of Upaveshi and Gautam as he belonged to the Gautam clan259. Now the question is that what is the reason behind adding Mahashalputra before his name mentioned in Rishibhashit? According to Chhandogyopanishad the Brahmans trained by Ashwapati were called Mahashal260; as Arun was also trained by Ashwapati, he may have been called Mahashalputra. Thus it is proved that Mahashalputra Arun of Rishibhashit is the Upanishadic Rishi Arun Aupaveshi Gautam and father and teacher of Aaruni Uddalak. The name of Sanjaya, the ruler of Rishibhashit : A Study 203

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Mithila, has also been used in this chapter. We shall discuss about this while discussing the 39th chapter titled Sanjaya. As regards the preachings of Arun Rishi stated in Rishibhashit, he says a person's wisdom and foolishness can be judged only on the basis of his language, behaviour, and conduct. Rustic language, evil deeds, and lack of morality about his conduct are signs of foolishness. On the other hand civilized language, good deeds, and morality in conduct are signs of wisdom. With this it has been revealed that the company one keeps has the maximum influence on a person. This fact has been elaborated with many examples. In conclusion it has been stated that a wise and disciplined ascetic should completely understand equanimity and Ahimsa and keep company of inspiring friends.261 Although Buddhist tradition mentions five persons named Arun,262 none can be connected with Arun of Rishibhashit on the basis of available details. As such the conclusion remains that Mahashal putra Arun of Rishibhashit is Arun Aupaveshi Gautam of Upanishads. 34. RISHI GIRI The thirtyfourth chapter of Rishibhashit contains the discourse of Brahman Parivrajak named Rishigiri. He has not been mentioned anywhere else besides Rishibhashit. Although mentions of Rishidatta, Rishi-gupta etc. are available, it is difficult to establish any connection with Rishigiri. Similarly there is no mention of Brahman Parivrajak named Rishigiri in Buddhist and Vedic traditions. As such it is difficult to provide any information about his personality. His preachings263 advise to tolerate with equanimity the pains inflicted by evil and foolish people. He states that if some one criticizes in absentia one should be equanimous by thinking that he is not criticizing in your presence. If some one criticizes in your presence you should think that he is infliciting by words and not physically. If some one gives physical pain you should think that he is not using a weapon to disfigure. If he disfigures, you should think that he is not killing. And if he want kills you 204 SPAHIRTS yang

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should think that he is not depriving you of your Dharma (duty or religion). 'An ignorant is foolish by nature, he is not aware of good or bad consequences', thinking thus you should be equanimous towards him. It should be noted that same details are also available in Pali literature. Here Buddha asks a monk, 'If some one criticizes you, what shall you do?' The monk replies, "I will think that he is only criticizing me, he is not beating me.' In this manner complete discourse is repeated. The only difference is that in Buddhist tradition it as in the form of a dialogue between Buddha and a monk, whereas in Rishibhashit it is in the form of preaching of Rishigiri. Besides this the chapter directs to become practitioner of five great vows, devoid of passions, and disciplined in thought and senses, by knowing the form of the universe. A weak person deeply involved in passions and pleasures sometimes wishes for death and sometimes for life, ultimately destroying himself. But the one who is not allured by lust begets liberation, that is without bondage and attachment. This discourse of Rishigiri is also available elsewhere in simple terms. As such on the basis of these preachings we do not get any inkling of any speciality in his concepts. 35. UDDALAK The 35th chapter of Rishibhashit contains the discourse of Uddalak (Uddala-a). In the Jain canonical and other literature Uddalak has not been mentioned anywhere else besides Rishibhashit. In fact Uddalak is a Upanishadic Rishi. He was son of Arun Aupaveshik Gautam. His famous name was UddalakAaruni. He has been called Aaruni because of being son of Arun. His mention is found in Shatpath Brahman, Kausheetaki Brahman, Etereya Brahman, Brihadaranyak-Upanishad, Chhandogyopanishad, 20 264 etc. He was a disciple of his father Arun, Patanchal Kapya of Madra (a geographical area). His son was Shvetaketu. Although he is also said to be the father of Nachiketa, Shri Suryakant has expressed his doubt in Vedic encyclopedia.2 265 Rishibhashit: A Study 205

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In Uddalak Jatak of Pali literature we find mention of Uddalak266. According to this he was son of the state priest of Benaras, born to a slave mother. He went to Takshashila for education and after completing his education he became leader of a group of monks. He traveled back to Varanasi and earned ample respect of masses. But the state priest, knowing of the ambiguity of his conduct, forced him to abandon monkhood and made priest under himself. Shwetaketu has also been mentioned in this context. In Vedic tradition Shwetaketu is said to be Uddalak's son. All these references indicate that this story has been presented in the Buddhist tradition after distorting it. On these grounds we may infer that Uddalak mentioned in Rishibhashit, Jatak Katha and Upanishads is same person. Coming to his preachings in Rishibhashit,267 he has first of all prohibited the four Kashayas (passions). He who indulges in these, wanders (in cycles of birth) in this world. And who does not indulge in these, is without anger, vanity, illusion, and greed, three vices in three media (mind, speech, and body), ego, four Vikathas, and with five Samitis (attitudes), isolated from five senses. He accepts food, bed, and seat that are totally pure, without the faults of their origin, obtained from various sources, made by others, without heat and smoke, without any implement but cured by implements, specifically and only for survival and development. After that, is stated the discussion on problem of activities for self and others and the directions for purification of soul. His view is that only a seeker of soul can become an instrument of welfare in true sense. How can he indulge in welfare of all, who cannot even control his own passions and lust. Without development of soul even the welfare becomes cause of bondage. Because only a pure soul imparts peace to self and others. In this chapter five senses, ambitions, medias of expression, ego and twenty two types of pain, have been mentioned as thieves; because these commit theft of the wealth of inner peace. As such the mendicant has been advised to be alert always. The uniqueness of this chapter is that here only the terminology of traditional Jain conduct has been used. As such 206 isibhAsiyAI suttAI

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a natural doubt arises that if the ideas propagated belong to Uddalak or the compiler, put forward in the name of Uddalak. In absence of any evidence, for or against, nothing conclusive can be derived on this issue. Still the possibility that the ideas have been accepted according to the then prevailing Jain beliefs can not be ignored. 36. NARAYAN (TARAYAN) The thirty sixth chapter of Rishibhashit is about the discourse of Tarayan (Narayan) Rishi. In Jain literature, besides Rishibhashit, Narayan Rishi has been mentioned in Sutrakritang268 and Sutrakritang-churni.269 In Rishibhashit a prefix Vitta', has been added to his name; what it indicates is not clear. Sutrakritang and Rishibhashit both indicate that he was an outsider for Jain tradition, but due regards were being given to him. The central theme of the preachings of Narayan Rishi is the irrepressable nature of anger.270 It has been stated that fire can be quenched by water but the fire of anger is difficult to quench. Fire destroys only this life but anger destroys many future reincarnations, Man inflicted with anger suffers agony and disturbance recurrently. Simple darkness can be removed by light but the darkness of anger is difficult to remove. Also, anger burns self as well as others. Because of anger all the three good attributes of Dharma (religion), Artha (wealth), and Karma (vitality) are destroyed. As such, anger should be curbed. Although the eighth Vasudev in Jain tradition is also named Narayan, who has also been refered to as Laxman; but he is some one else, not Narayan (Tarayan) of Rishibhashit. He may be recognised as Narayan Rishi of the Vedic tradition. In Vedic or Hindu tradition Narayan is the name of the God himself; but Narayan Rishi, who is believed to be a reincarnation of God, is also mentioned there. Generally he is known as one of the pair of Rishis named Nara-Narayan;271 They are believed to have done penance for thousands of years at Badrikashram.272 There is a mention of their dialogue with Narad in Shantiparva273. Rishibhashit : A Study 207

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The tenth section of Taittiriya Aranyak is popularly known as Narayanopnishad 274 There is no information about Narayan Rishi in Buddhist tradition. Details available from other sources help coming to the conclusion that Narayan (Tarayan) mentioned in Sutrakritang and Rishibhashit is the Narayan Rishi of Hindu tradition. 37. SRIGIRI The thirty seventh chapter of Rishibhashit is about the Brahman Parivrajak named Srigiri. Like Tetaliputra (10), Bahuk (14), Utkatvadi (20), Parshwa (31), chapters this is also fully in prose. Besides Rishibhashit, mention of Srigiri is not available anywhere in Vedic, Buddhist, or Jain literature. As such no information about the personality of Srigiri is available from any source. In the first part of this chapter275, three principles about creation have been stated. It says: (1) First of all there only was water, an egg appeared in it, then the universe was born and it became full of life. This universe was not created by Varun (god of water); thus Srigiri negates the concept of the universe being created out of an egg. This is well known that this concept about creation was present in the Upanishadic thoughts. In Sutrakritang276 also this concept has been mentioned and negated. (2) The second concept about creation is of Maya (illusion); the universe is said to be born out of illusion. But Srigiri opposes this hypothesis and says that this world is not an illusion. Thus negating both these theories he presents his third theory of eternalism as : (3) It is not that this world did not exist some time in the past, does not exist at the present moment, and will not exist some time in the future. Thus the universe has been accepted as eternal here. The same concept was given by Parshwa also and confirmed by Mahavir in Bhagwuti-sutra. In Vedic tradition the Mimansa philosophy is similar to this concept. Upanishads also mention this. The preachings of Srigiri regarding conduct indicate that he supported the Vedic rituals; still the Agnihotra (Yajna) presented 208 #FAPTE YHT

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by him does not contain procedure about animal sacrifice. He says, 'At dawn and at dusk; collecting milk, butter, honey, salts, conchshell and wood; I shall live, keeping the Yajna-fire alive offering all these. That is why I say this; hearing this, the mendicant should move with the sun; stop where night falls; when the sun rises, start moving again, properly and looking up to four yards in all directions, East and West and South and North.' This information about movement with sun is also available in varied forms in Kappa (Dashashrut Skandha 5/6-8), Nisiha (Nisheeth-10/31/34) and Dasa-veyaliya (Dashvaikalika-8/28)277 of Jain tradition. Generally, this concept was popular with all the Shraman Brahman Parivrajaks. As such inspite of comparative study, we only get authentic information about Srigiri's ideas, but nothing about his personality. 38. SARIPUTRA (Satiputta) The thirty eighth chapter of Rishibhashit is about the preachings of Sariputra (Satiputta) Arhat Buddha. This Satiputta is certainly the Sariputra of Buddhist tradition. Mention of the word 'Buddha' with his name and similarity of his ideas with Buddhist tradition are important evidences of this. Besides Rishibhashit Sariputra has been mentioned in Avashyak-Churni278. There, he has been shown as a follower of Buddha. Similarly, Sheelankcommentary of Acharanga279 also mentions him. Besides, there is also a mention of Saidatta (Swatidatta) Brahman who was a citizen of Champa. Mahavir had spent four months of a monsoon in his yard280. But it is difficult to establish his connection with Satiputta or Sariputra. Detailed information about Sariputra is available in Buddhist tradition. Dictionary of Pali Proper Names has devoted ten pages to his details compiled from Pali literature281. Due to lack of space so much details cannot be included here; I will only deal with some important facts. Buddhist tradition has expressed its reverence toward him by accepting him to be one of the two front-line disciple of Buddha. He is said to be the son of Brahman Vanganta, his mother's name was Roopsari. He got his name Sariputra from his Rishibhashit: A Study 209

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mother Sari. Buddha called him Dharma Senapati (religious commander) and Mahaprajnawan (extremely wise). Before joining the Buddhist religious organisation he was a disciple of Sanjay. Sanjaya has also been mentioned in Rishibhashit as Arhat Rishi282 Barua has accepted this Sanjaya as Sanjay Velatthiputta283, one of the six Teerthankar contemporaries of Buddha. I am also of the opinion that this Sanjaya was the initial teacher of Sariputra, who refused request of Sariputra to meet Buddha. In Pali literature, preachings and philosophical thoughts of Sariputra are available in details. A comparative study of these with Rishibhashit is naturally expected. In Rishibhashit the main theme of Sariputra's preachings is to avoid extremes and follow the middle path284. This preaching is the central theme of Buddhism. He says, the pleasure that results in bliss is the only real pleasure, but the pleasure that results in anguish should not be indulged in. This statement conveys that not the paingiving pleasure, but the bliss giving pleasure is cherishable. Pleasure begets bliss. Pain does not beget bliss. He further states, that eating good food, sleeping in a comfortable bed, and living in a cozy abode, a monk may concentrate in meditation whereas with unlikeable food, bed, and abode he meditates with discomfort. Here the opposition of the practice of abusing the body is clearly evident. This does not mean that Sariputra was a supporter of lustful indulgences. In the following verse he has preached about discipline of the senses. He says, an alert and intelligent mendicant should not be attracted towards the pleasures of the senses; indulgence in them should be abandoned. Because the sleeping senses of an alert mendicant cause minimal sorrows. Further, giving transcendence from pleasure and pain as the purpose of meditation, it has been stated that as sweet or bitter medicine is taken for cure of a disease as per the directions of a doctor, similarly stringent or simple practices are done for the cure of the ailment of attachment as per the direction of the wise. As the purpose of treatment is riddance from disease not pleasure or pain; similarly the purpose of meditational practices is riddance from attachment not pleasure or pain, although pleasure and pain 210 STHYPNS yang

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are inevitable in the process. Thus a practicing mendicant has been asked to remain aloof from pleasure and pain. The Samveg (fear of the evil) of common man and Nirved (detachment) of good person are signs of humility if they are desireless. Embracing the middle path in context of living in abode or jungle, Sariputra states that for a brave, who has won over the senses, there is no difference between jungle or a church, For a soul indulging in itself, jungle and village are same. Such soul can attain purity irrespective of being a monk or a citizen. In this manner Sariputra emphasizes on purity of attitude and not the means; which is a peculiarity of the Buddhist religious philosophy. The above mentioned details also indicate that this Sariputra is the Sariputra of Buddhist tradition. The basis of this inference is that the initial verses of this chapter have been used with some verbal variations in the Sutrakritanga commentary by Sheelank and the commentary of Shatdarshan Samuchchaya to clarify the Buddhist view point. According to the traditional belief, he is supposed to be an Arhat Rishi or Pratyek Buddha of the period of Mahavir. Being a contemporary of Buddha, he is automatically proved to be a contemporary of Mahavir as well. 39. SANJAY The thirty-ninth chapter of Rishibhashit is about the Arhat Rishi named Sanjay. Besides Rishibhashit, Sanjay finds a mention in Uttaradhyayan285 also. Although there are many persons named Sanjay, mentioned in Jain tradition, they are not connected, in any way, with Sanjay of Rishibhashit. However, there is no scope of any doubt that the Sanjay mentioned in 18th chapter of Uttaradhyayan is same as the Sanjay of Rishibhashit. According to Uttaradhyayan he was the King of Kampilpur. Once he went for hunting in Keshar park and shot a deer. Finding the deer near the feet of meditating Acharya Gardabhill, he got afraid of the monk's curse and begged his pardon. Impressed by the Acharya's discourse about goodwill and Ahimsa, he abdicated the throne and become a monk disciple of Gardabhill. The incident of this deer hunt has been accepted by him in the Rishibhashit: A Study 211

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fifth couplet of this chapter, where he says, 'I am not concerned with the tasty meals and gorgeous abodes for which Sanjay goes into the jungles to kill deer'286 No further proofs are needed to show that Sanjaya of Rishibhashit and Uttaradhyayan is one person. The chapter of Uttaradhyayan under reference is titled 'Sanyatiya', which is not correct; it should be titled 'Sanjayiya'. According to Uttaradhyayan, he was a disciple of Gardabhill. In the thirtythird chapter of Rishibhashit it has been mentioned that due to the company of benevolent friends, Sanjay, the king of Mithila, attained godhood. (33/16). But this Sanjay is the King of Mithila whereas Sanjay of Uttaradhyayan is the King of Kampilpur; as such they cannot be taken as same In my Opinion Sanjay of 33rd chapter and the preacher of 39th chapter are different. In Buddhist tradition seven persons having the name Sanjay are mentioned.287 Besides the earlier teacher of Sariputra and the one well known by the name Sanjay Velatthiputta, no other Sanjay can in any way be connected with Sanjay of Rishibhashit. Buddhist scholars have little dispute in accepting Sanjay Velatthiputta and the earlier teacher of Sariputra as one. He is believed to be one of the six Teerthankar contemporaries of Buddha; so at least the period is same. His joining the Buddhist organisation with Sariputra, Moggalayan, and two hundred and fifty disciples also confirms that he was a prominent Acharya of his age. As such it is an undisputed fact that the earlier teacher of Sariputra and Sanjay Velatthiputta are the same person. Now the question is that this Sanjay Velatthiputta and the Sanjay of Rishibhashit are also one or not. If we accept the traditional belief that Sanjay of Rishibhashit was a contemporary of Mahavir, then connecting him with Sanjay Velatthiputta, the earlier teacher of Sariputta, who was contemporary of Buddha, has no periodic hurdle. Because when Rishibhashit can compile the discourse of Mankhali Goshal, a contemporary of Mahavir, there can be no objection to compiling the thoughts of Sanjay Velatthiputta. 212 isibhAsiyAI suttAI

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In the Buddhist tradition Sanjay has been termed as skeptic or indicisive because he did not give final or conclusive answer to philosophical questions. In modern terms he must be visualising various possible alternatives to the solution of a philosophical problem, and consequently did not use a conclusive terminology. This view point of his is evident in the following words mentioned in Rishibhashit : 'To understand the evil-Karma comprehensively is a matter of doubt.288 Because the decision about a Karma being good or evil is possible only on pondering properly from angles of matter, space, time, attitude, and effort'. The term 'Rahasse' used in Rishibhashit, is worth a special thought. Also, here 'Sammam Janitta' would be more appropriate in place of 'Samajjinitta' (refer to the prose part after the fourth couplet). In Rishibhashit the discourse of Sanjay is very brief. It states that evil deed should neither be done nor made to be done; if done by force of circumstances, it should not be repeated again but criticized instead. In conclusion, it can be said that Sanjay Rishi mentioned in Rishibhashit and Uttaradhyayan are same. It is a strong possibility that he was also the earlier teacher of Sariputta and one of the six Teerthankar contemporaries of Buddha, Sanjay Velatthipuita. In Vedic tradition we find the mention of Sanjay, a minister of Dhritarashtra;289 but from periodic and other angles he is a different person than the Sanjay of Rishibhashit. 40. DVAIPAYAN (Devayan) The fortieth chapter of Rishibhashit contains the collection of preachings of Dvaipayan Rishi. Besides Rishibhashit, Dvaipayan (Deevayan) has also been mentioned in Sutrakritang290, Samvayang, 291 Aupapatik, 292, Antakritadasha293, Dashvaikalikchurni294, and Sutrakritang-churni295. He has uniformly been said to be a Rishis from outside the Nirgranth tradition. Sutrakritang has mentioned him with Rishis like Nami, Bahuk, Asit Deval, Narayan Parashar etc; and that he attained omniscience inspite of consuming unboiled water, fruits etc. According to Samvayang he shall be a Teerthankar in next ascending time cycle. In Aupapatik he has been mentioned as the founder of a particular tradition Rishibhashit : A Study 213

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of Brahman Parivrajaks. Antakritadash, Dashvaikalik-churni etc. state that Yadavs disturbed his meditational practices and he decided to destroy them; as a result he was born Agnikumar Dev (a god) and destroyed Dvarka. Efforts have not been made to conceive a composit picture of his personality based on the variety of stories available about him in these canons, but in my opinion all these stories are concerning only one Dvaipayan. The traditional belief that he was a contemporary of Mahavir is incorrect. According to the aforesaid reference he must have been a Pre-Upanishadic Rishi of the Mahabharat period. In the Buddhist tradition there is a mention of two persons having the name Kanha Deepayana.2 296 The story narrated in the Krishna Dvaipayana (Kanha Deepayana) Jatak about Kanha Deepayana does not have any relations with Dvaipayana (Deevayana) of Rishibhashit and Jain tradition. But in Jataks there is another story of Kanha Deepayana where he has been shown as instrumental to the destruction of Dvarika (Dvaravati) and the clan of Vasudev (Yadav clan). With slight variation, this story is available in all the three Jain, Buddhist, and Vedic traditions. In the Vedic tradition Krishna Dvaipayana or Dvaipayana has been mentioned in details in Mahabharat.2 297 In the Vedic tradition his popular name is Vyas or Vedavyas. He is said to be the son of Maharshi Parashar and the author of Mahabharat. He fathered three sons Dhritrashtra, Pandu, and Vidur from Vichitravirya's wives on request of Bhishma. Shukdev is also said to be his son. Vaishampayan was his chief disciple. Mahabharat contains detailed description of his life and preachings; however, it contains more of pre-history and less of history. On the basis of the details in the three traditions, Jain, Buddhist, and Vedic, it may be infered that he was some historic person of the pre-historic period. But the absence of his name in the ancient Upanishadic literature is worth a consideration. Of course, his father Parashar and Parashar's sons have been mentioned there.298 His preachings compiled in Rishibhashit direct towards changing desire into desirelessness.299 In other words it is a message of sublimating ambition. He says that it is because of desires that man gets sorrows. Under the influence of desires 214 isibhAsiyAI suttAI

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he neglects everyone including parents, teacher, king, and gods, Desire is at the root of loss of wealth, bondage, separation from king, life, and death. As such desires should be conquered; because desirelessness is the basis of bliss. The second and third verses of this chapter are also available in the thirty sixth chapter of Rishibhashit with little verbal variations. Similarly the statement, Jaha Thamam Jaha Balam Jadha Viriyam' can also be found in Dashvaikalik. 41. INDRANAG The forty first chapter of Rishibhashit is about the Arhat Rishi named Indranag. Besides Rishibhashit Indranag's mention is also available in Avashyak-niryukti, 300 Visheshavashyak-bhashya, 301 Avashyak-churni, 302 Haribhadra Vritti of Avashyak, 303 and Sheelank commentary of Acharang: 304 He was famous as a child ascetic. Ganadhar Gautam contacted him. He is said to be an inhabitant of Jeernapur (Jinnapur). I have not been able to find anything about him from Buddhist and Vedic traditions. Jain sources also confirm that he was a contemporary of Mahavir; this also has traditional acceptance. As regards the preachings of Indranag in Rishibhashit are concerned, he first of all states that the penance or good deed done for livelihood is meaningless. A man indulging in mundane passion destroys himself. Monkhood should not be made a profession. A monk should also not earn his living through teaching, magical spells, massage carrying prophecizing etc. Thus the theme of his discourse is to practice discipline, rising above the mundane desires. Generally speaking this preaching can be found at many places. The thirteenth verse of this chapter is available verbatim in Uttaradhyayan and Dhammapad. Similarly the sixteenth verse is also available in the twelfth chapter of Rishibhashit, titled Jannavakk (Yajnavalkya), and with little verbal variation in Dashvaikalik also. 42-45. SOMA, YAMA, VARUNA AND VAISHRAMAN The last four chapters of Rishibhashit are about Soma, Yama, Varuna, and Vaishraman respectively. Although they have Rishibhashit : A Study 215

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been stated to be Arhat Rishis in these chapters and according to the appendix, all these four Pratyek Buddhas are believed to have lived during the period of Mahavir, no information about their historicity is available from any source. However, in Jain literature there is mention of a Brahman named Som who was inducted into the tradition of Parshwa. It is also believed that after death he was reborn as Shukra.305 Similarly Varun has been stated as a follower of Shraman tradition, who died in RathMusal war, and was reborn as a god. He believed that if one dies in a war he goes to heaven.306 Similarly we find the mention of Yama as father of Yamadagni,3 ,307 although it is not clear that the same person is the Yama Rishi of Rishibhashit. Buddhist tradition also mentions some persons named Soma, Varun, etc. but to connect them with these Rishis of Rishibhashit is difficult, Infact in all the three traditions, Jain, Buddhist, and Vedic, they have been accepted as Lokpal (Sector Guardians). Whereas in Jain tradition the four Lokpals are Soma, Yama, Varun, and Vaishraman;308 in the Vedic traditions the four Lokpals are Indra, Agni, Yama, and Varun.309 They are believed to be the preachers of religion. In Upanishads the dialogue between Yama and Nachiketa is very popular. Still all the four are mythological figures not historical persons. The belief that Lokpal, are preachers of religion must have been the cause of including them in Rishibhashit. However, the adjective Arhat Rishi, attached to their names is worth a consideration. As regards the preachings of these four Rishis, the preachings of the first three, Soma, Yama, and Varun are simply in one verse each. Only the preachings of Vaishraman are in detail and in fifty three verses. Soma preaches that a mendicant, irrespective of being senior, middle, or junior in grade, should endeavour to achieve more than just a little.310 Yama preaches that he is best among men, who is not happy by gains and not vexed by losses.3 311 Varun says that only he can arrive at right conclusion who is uneffected by attachment and aversion.312 216 isibhAsiyAI suttAI

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As regards Vaishraman's preachings, he initially states simple preachings about containment of lust and not indulging in evil deeds. With this he conveys the importance of Ahimsa and directs towards observing Ahimsa by presenting the ideal of equality of all life with the self.313 This chapter contains examples like serpents of Agandhan variety314, pot of oil315, and comparison of good and evil Karma with gold and iron shackles.316 These examples have further evolved in Uttaradhyayan, Dashvaikalik, Avashyak-churni, Kalpa-Sutra commentary, and Samayasar of Kundkund. It is clearly evident that there is no facet of Jain religion and philosophy that does not have its basic root available in Rishibhashit. In fact, the need of the day is that a detailed, and comparative study of the personalities of Rishibhashit and their preachings is seriously under taken. A valuable achievement of such a study would be that the proximity of various religious traditions in India will be revealed as also the sources of thoughts and ideas that have been absorbed by the Jain tradition. RISHIBHASHIT NIRYUKTI AND RISHI MANDAL It also seems necessary to discuss here about Rishibhashit Niryukti and Rishi Mandal, In the Niryukti works of Acharya Bhadrabahu, Rishibhashit has been mentioned in AvashyakNiryukti and Sutrakritang-Niryukti. In Avashyak-Niryukti, promising to write a Niryukti on Rishibhashit, he writes the following verse. Avassagassa dasakAliassa taha uttarajjhamAyAre / sUyagaDe nijjutiM vucchAmi tahA dasANaM ca / / kappasa ya nijjutiM vavahArasseva paramaNiuNassa / sUri apaNNattIe, vucchaM isibhasiANaM c|| - Avazyaka niryukti 84-85 After this, in the Sutrakritang Niryukti, explaining the importance and style of Rishibhashit he says: taha vi ya koI attho uppajjai tammi samayammi | puvvabhaNio aNumao ya hoi isibhAsiesu jahA / / -- sUtrakRtAMganiryukti 181 Rishibhashit: A Study 217

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This means, if special meanings of statements are seen in some principles of other traditions, it is considered acceptable end of earlier origin like Rishibhashit. This is an indication that Rishibhashit is authentic end of earlier origin. If the term 'work of earlier origin' has been used for the literature of the tradition of Parshwa, which is acceptable to Mahavir's tradition, than Rishibhashit will have to be taken as a work of Parshwa tradition. Schubring, in his preface, has accepted it to be connected with the tradition of Parshwa. In the Avashyak-niryukti of Bhadrabahu we find infromation that Rishibhashit-Niryukti was written. But Rishibhashit- Viryukti is not available now. As a result scholars are not in agreement if Bhadrabahu had written this Niryukti or not. The general belief is that he had promised to write a Niryukti on Rishibhashit, but he could not write it. There may be two reasons for his not writing Rishibhashit-Niryukti. One is that he might have died before commencing the work. Second may be that as Rishibhashit contained the thoughts of Rishis of other traditions, he might have intentionally dropped the idea of writing the Niryukti. But looking at the 'Isimandalatthu', mentioned in Acharanga-churni. and the available Rishimandal-stava (Isimandal), I feel that Rishibhashit-Niryukti must have been written; it does not matter if it is not available today. In its present form Isimandal can not be accepted as the Niryukti of Rishibhashit; however, my belief is that some verses of Rishibhashit Niryukti, is their original or changed form, have certainly been included in it. There is some basis of this belief, on which scholars should express their reaction after serious deliberations. First of all we have to adjudge the similarity between the styles of Rishibhashit and a Niryukti. The peculiarity of the style of a Niryukti is that it contains the etymological explanation of some important words used, as well as a brief description of the subject matter dealt in the part or chapter of the original work, on which the Niryukti is being written. In Isimandal we find the following two verses briefly detailing the subject matter of Isbhasiyaim (Rishibhashit): 218 HWF14T5 HATS

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nArayarisipAmukkhe, vIsaM sirineminAhatitthammi / pannarasa pAsatitthe, dasa sirivIrassa titthammi / / patteyabuddha sAhU, namimo je bhAsiuM sivaM pattA / paNayA vIsaM isibhAsiyAiM ajjhayaNa pavarAI / / -- isimaNDala 44, 45 These verses can certainly be the initial verses of some Niryukti or an explanatory work on Isibhasiyaim (Rishibhashit). However, these two verses are also believed to be the beginning verses of the appendix of Rishibhashit. Similarly, the following two verses from Rishimandal about Narad also appear to be a brief detail of the Narad chapter of Rishibhashit: succA jiNaMdavaNaM, saccaM soyaM ti pabhaNio hariNA / ki saccaM ti pavatto cintato jAyajAisaro / / saMbuddho jo paDhamaM, ajjhayaNaM saccameva pannavaI / kucchullAnArayarisiM, taM vaMde sugaimaNupattaM / / If we compare these two verses with the following verse of Sutrakritang-Niryukti, the similarity in style would be self evident. The verse under reference from Sutrakritang-Niryukti is as follows: isimaNDala 42, 43 apure addasuto nAmeNaM addao tatto samuTThiyamiNaM ajjhayaNaM tti aNagAro / addaijjaM ti / / - sUtrakRtAMga niryukti 187 Similarly the following verses of Rishimandal and Sutrakritang-Niryukti convey the similarity of language and style, on comparing: nAlaMdAe addhatterasa kulakoDikaya nivAsAe / pucchia goamasAmiM, sAvayavapaccakkhANavihiM / / jo caramajiNasamIve, paDivanno paMcajAmiyaM dhammaM / muNiyasayalanayaM / / peDhAlaputtamudayaM, taM vaMde - isimaNDala 102, 103 Rishibhashit : A Study 219 -

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Comparable with : nAlaMdAe samIve maNohare bhAsi indabhUiNA u| ajjhayaNaM udagassa u eyaM nAlandaijjaM tu|| pAsAvacijjo pucchiyAiyo ajjagoyaMma udgo| sAvagapucchA dhammaM souM kahiyammi uvsntaa|| agai Prefifca 204, 205 Although, from the view point of antiquity and rhyming, the verses of Rishimandal appear to be of later period as compared to the verses of Sutrakritang-Niryukti, still both have the similarity of style. The said comparative similarity leads to the inference that some Niryukti on Rishibhashit must have been written. The verses of this Niryukti must have been included in original or varied form, first in Isimandal and later in Rishimandal Prakaran (Isimandal), believed to have been written by Dharmaghosh. The mention of majority of the Rishis of Rishibhashit in Rishimandal confirms the belief that even if the available edition of Isimandal is not accepted as the Niryukti of Rishibhashit or the Isimandalatthu mentioned in Acharanga-Churni, one thing is clear that it contains many verses of those works. Today there are many works, available, having the name Rishimandal. Some of these are in Sanskrit and others in Prakrit. We get information about these from the catalogues of libraries of manuscripts in Khambhat, and Jaisalmer and also in the bookJinaratna-Kosh. But in this analysis we are concerned with the Prakrit work Isimandal (Rishimandal) popularly supposed to have been written by Dharmaghosh-suri. Generally speaking the Rishimandal, written in Prakrit language, is belived to be a work by Dharmaghosh-suri belonging to the Tapagachhiya sect. His period is the early fourteenth century; but this has not been accepted conclusively. There are many reasons for this: 1. Khartargachha, Tapagachha, Achalgachha and Upkeshgachha all have Acharyas named Dharmagosh-suri in the chronoligical list of their Acharyas. In the last verse of Rishimandal only 'Siridhammaghosam' is mentioned. As 220 PAYTARUITS HATS

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such it is difficult to ascertain to what sub-sect (gachha) this Dharmaghosha belonged and what was his period. 2. In the collection of Jaisalmer and Khambhat, ancient manuscripts of Isimandal Prakaran are available. Of these, the oldest palm leave copy of Vritti of Rishimandal Prakaran is available in Jaisalmer. The date of transcribing of this copy is 1380 Vikram, so the period of writing should be still earlier. According to the Tapagachha list of Acharyas, the period of Dharmaghosh of Tapagachha is Vikram 1302 to 1357. If it is a work of later part of his life, it does not seem plausible that the work of writing it and getting copied could be done during 23 years. On this basis, in the preface to Shri Rishimandal Prakaran (with-Vritti) printed at Nirnaya Sagar press, Vijayobhang Suri has expressed the possibility of antiquity of the commentator as against the original author, if it is accepted as a work of Dharmghosh-suri of Tapagachha. According to him this seems to be a work done by Dharmaghosh-suri the disciple of Vidhipaksha Anchalgachha Nayak Jayasingh Suri. His period was Vikram 1208 to 1268. 3. The most important point against accepting Rishimandal (Isimandal) as a work by Dharmaghosh-suri is that there is a mention of 'Isimandalatthu'in Acharanga-churni. This ascertains that some work of this name was certainly seen by the author of the churni of Acharanga. The author of Acharanga-churni is believed to be Jindasgani Mahattar. Scholars have deduced his period to be Vikram 650 to 750. Nandichurni mentions its writing period as Shaka 598 which is Vikram 733. Which means that Acharanga-churni must also be of the same period. This proves that 'Isimandalatthu' must be a work of a period earlier to this or of the sixth century, at least Scholars have accepted the period of Bhadrabahu (second), the author of Niryuktis as same. Here the other possibility is that Bhadrabahu promised of writing Rishibhashit Niryukti, but later, he himself wrote Isimandalatthu instead. What was the actual content of 'Isimandalatthu', is difficult to say today. 4. Another problem in accepting Rishimandal to be a work by Dharmaghosh-suri is that all the copies of Rishimandal do not Rishibhashit : A Study 221

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contain the last verses in which the name of Dharmaghosh-suri as its author is mentioned. The Rishimandal vritti with Gujarati translation, published by Jain Vidyashala, Ahmedabad, also does not contain this verse. In the copies believed to be written by Dharmaghosh-suri, as mentioned in the catalogues of Jaisalmer and Khambhat collections, there is difference in total number of verses. Some copies mention 208 and 210 verses and others 225 and 233 verses. Not only this, there is also a clearly evident difference in number of verses available in the published editions of Rishimandal stava. For example: a) Rishimandal Vritti--with Vritti by Shubh Vardhan-suri, published by Jain Vidyashala, Doshiwada Pole, Alimedabad in 1925, has 205 verses. Here the author is not mentioned as Dharmaghosh-suri. b) Jain Stotra Sandoh-published by Prachin Jain Sahityoddhar Granthavali, Sarabhai Manilal Navan, Ahmedabad, in 1832, has 209 verses. Here the author is mentioned as Dharmaghosh Sraman. c) Rishimandal Prakaran--with Vritti by Padmanandi, published by Seth Pushpachandra Kshemchandra. Valad via Ahmedabad in 1939, has 217 verses, the author is mentioned to be Dharmaghosh Saman. All this conveys that the Rishimandal, believed to be written by Dharmaghosh-suri has differences in the available editions. Also, there is a difference in the sequence of verses as well. As such the possibility that the available edition of Rishimandal Prakaran contains verses from the Isimandalatthu or Rishibhashit-Niryukti, mentioned in Acharanga churni, can not be ruled out. Thus it is doubtful that the Risirimandal Prakaran supposed to be written by Dharmaghosh-suri is totally his creation. 5. On analysing the last verses of Rishimandal Prakarun, I feel that the last three or four verses are later additions into the original. Earlier editions of Rishimandal Prakaran must have 222 SFATUITE HITS

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concluded with the salutation of Devardhigani Kshama Sramana. This is because in the lists of Sthavirs (a category of monks) in Nandisutra and Kalpasutra also, there are salutations to Acharyas upto Devardhigani Kshama Sraman. Had Rishimandal Prakaran been actually the work of Dharmaghosh-suri, it would have contained mention of some prominent Acharyas, of post Devardhigani period, like Siddhasen, Jindas, Haribhadra, Siddharshi, Abhaya Dev, and Hemchandra. In one of the four verses after the verse of salutation of Devardhigani Kshama Sraman there is salutation to a monk named Duhprasaha, a nun named Falgusri, and house-holders named Nagil and Satyasri; all supposed to come to existance during the end of the fifth section of the present time cycle (Avasarpini). In whole of Rishimandal this is the only verse where salutations have been offered to householders. Also, the mention of these monk, nun, and house-holders, of the fifth section of the time cycle, first came in Teerthodgalic and Vyavahar-Bhashya, and these works are of a period certainly not earlier than the sixth century A. D. The next verse has salutations to the past and present Rishis of the areas named Bharat, Airavat, and Videh. The verse after this has salutations for Brahmi, Sundari, Rajimati, Chandana and others. The salutations to nuns is found only in these verses. In the last verse the name of Dharmaghosh-suri has been mentioned as the author of the work. Here also the author has written his name as Sri- Dharmaghosh (Siri Dhamma-ghosh). The use of Sri before his own name by an author is worth a thought. I feel that these verses were added to the old Isimandalatthu, only after some corrections and additions. Even if this is considered to be an independent work, there should be no objection in accepting that it was written on the basis of Isimandalatthu mentioned in Acharanga-churni. Scholars are expected to make a serious investigation on this matter. The Language of Rishibhashit Prof. Schubring has done a detailed analysis, in his preface, about the form of language and style of verses of Rishibhashit. Rishibhashit: A Study 223

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He has also discussed the text variations available in the existing manuscripts, as such neither an elaborate commentary on this matter is necessary nor do I consider myself an authority on that subject. Still I feel the need of reediting of the original text edited by Prof. Schubring, from the view point of language. As far as the language of Rishibhashit is concerned, it is the ancient form of Ardhamagadhi, the similarity of which with Sanskrit is evident at places. According to the antiquity of language, it can be placed somewhere between first Shrutaskandha of Acharanga and Sutrakritang/Uttaradhyayan. Whereas, an influence of Maharashtri Prakrit can be seen in Sutrakritang and Uttaradhyayan, Rishibhashit can be said to be generally free from the influence of Maharashtri Prakrit. Although, at some places, word forms appear to be influenced by Maharashtri Prakrit, Proper study reveals that this influence must have come only through the mistakes of transcribers. For example, out of the fortyfive chapters in Rishibhashit forty three contain the word Buiyam or Buitam. Out of these forty three, thirty six mention Buitam and only seven mention Buiyam. Certainly, the word form Buiyam conveys the influence of Maharashtri. But it is not logical that the original author would use the form Buitam in thirty six chapters and Buiyam in seven chapters. It is clear that the form Buiyam must have inadvertantly come due to the carelessness of the transcribers and influence of Maharashtri on them. Same is the case of Jadha and Jaha, Mossikar and Moosiyar, Tati and Tai, Dhaota and Dhooyam, Loye and Loge. At the end of fortieth chapter Jaha and Jadha have been used in same line (Jaha Balam Jadha Veerayam). Certainly, such use would not be to the liking of the author; this variation must have come due to passage of time. Also, whereas in the third, twentyfifth, and fortyfifth chapters, use of only the Jadha form in seen, in the ninth, twelfth, twentysecond and twentyeighth chapters the word Jaha has been used. As such the question worth a consideration is that, was the original form in different chapters retained during compilation? Or these variations are due to later influences. Generally speaking Rishibhashit contains the use of first person 224 isibhAsiyAI suttAI

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like Pabhasati, Jayati, Meghati, Hinsari, Jevati, Vindati, Vijjati, Chindati, Seedati, Visujjhati, Vassati, Sinchati, Luppati etc., and the tendency of omitting the last consonant, like in Maharashtri Prakrit is not seen. In the whole Rishibhashit the omission of the last consonant is not seen except at eight or ten places. Similarly the use of the sound "Ya' instead of "Ta' is negligible. Generally, complete Rishibhashit predominantly uses the sound 'Tu' For Atma, leaving aside one or two instances, everywhere the word 'Aata' has been used. In the tenth chapter the word Tetaliputta has been used at places, and not Teyaliputta as in Jnatadharma-Katha. Similarly in the same chapter Moosikaridhoota word has been used for his wife. However, at one place Dhooyam word has also been used. It is clear that these exceptions from later Maharashtri forms must have crept into the editions of original text due to later influence. It is possible that when palm leave copies of this work were done, these changes must have come due to the influence of the language of that period through the scribers. Although this influence of Maharashtri Prakrit on Rishibhashit is not more than two percent, the same influence on the Ardhu Magadhi canons like Acharanga, Sutrakritang, Uttaradhyayan and Dashvaikalika, supposed to be ancient, is approximately fifteen to twenty five percent. However, one reason for this may be that whereas Uttaradhyayan and Dashvgikailika were in more popular use, Rishibhashit was not much in use. As a result, the effect of changed pronunciations must have been less on Rishibhashit, and because of others being more in use, this effect on them must already have set in even before the palm leave copies were made, after the last vocal rendering. Unfortunately, at the time of editing of the canons these facts were not considered and efforts to retain the oldest form of language was not made. I feel that the old manuscripts of ancient Ardhamagadhi works like Acharanga, Sutrakritang, Rishibhashit, Uttaradhyayan, Kalpasutra, and others should be collected and if any manuscript contains old text form, it should be preserved. Not only this, where there are variations like Aata and Aaya, Jadha and Jaha. Rishibhashit : A Study 225

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Loye and Loge in the same line, only the old forms should be accepted. It is a matter of contentment that some scholars like professors Madhusudan Dhaki and K.R. Chandra and others have drawn attention in this direction. I am hopeful that in the future editions of the canons, these facts will be attended to. As the lingual form of a book is very much helpful in determining its period, this is the responsibility of scholars that oldest form of the language of the work is retained. On a comparative study we find that many words and parts of verses and prose of Acharanga, Sutrakritang, Uttaradhyayan, Dashavaikalik and Inatadharmakatha are also available in Rishibhashit. But the comparative study of the language forms of these reveals that from the view point of language the text of Rishibhashit is older. For example, a comparative study of Tetaliputta chapter of Rishibhashit and 'Teyaliputta chapter of Inata reveals that the language of Rishibhashit has predominence of the sound 'Ta' and is older. Similarly in Acharanga, Sutrakritang, Uttaradhyayan, and Dashvaikalik, whereas Aaya' word has been used for Atma, in Rishibhashit, except one or two places, the 'Aata' form has been used. This confirms its antiquity. Conclusion Thus we observe that according to its language and subject matter, Rishibhashit is proved to be the oldest work of Prakrit literature. As we have proved earlier, this work is the oldest in the whole Pali and Prakrit literature, leaving aside, the first Shrut-Skandha of Acharanga, and belongs to the 5ih century B.C. it is not only that this work is important because it is old, but also because the mentions of the ancient sages and their beliefs are historically valuable. It contains details about some such sages about whom no further information is available. Uniqueness of this work lies in its being free of sectarian prejudice. Its writing in the Jain tradition is a sign of the tolerence and openness of Jainism on one hand and on the other that the stream 226 FTHATE YANS

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of Indian spiritualism is one at its source, irrespective of getting divided later into Upanishadic, Buddhist, Jain, Ajivak, and other rivulets. Rishibhashit is the only work that compiles at one place the discourses of Upanishadic Rishis, Brahman Parivrajaks, Ajivaks, Shramans, Buddhist monks and Jain ascetics. This work is a clear proof of the assimilative and tolerant nature of Indian thought. Today when we are deeply bogged into communal separatism and strife this great work could be an enlightening guide. I hope that widespread propagation of this work would release us from the communal blindness. Acknowledgements At the outset, I am grateful to Shri D.R. Mehta, secretary of Prakrit Bharati Academy, and M. Vinay Sagar whose persistant persuation made this detailed preface a work of research. Although a lot more serious contemplation is still needed, I hope the young scholars would fulfil this need. The publication of this book was delayed because of me. For which I apologise before the publishers as well as the readers. I also express my gratitude towards Prof. Schubring and other scholars who have done explorative analysis and contemplation of this important work and whose writings have helped my working. Similarly, I am grateful to the authors of Dictionary of Pali Proper Names, Vedic kosh, Mahabharat Namanukramika and others which provided easy references to me. In the end I express my gratitude toward Prof. Madhu Sudan Dhaki and my research assistants and associates Dr. Arun Pratap Singh, Dr. Shiv Parasad Singh, Dr. Ashok Kumar Singh and others who have helped me complete this preface. Sagarmal Jain Professor and Head, Philosophy Deptt. M.L.B. Arts and Commerce College, Gwalior. Translated into English by Surendra Bothara Jaipur. Rishibhashit : A Study 227

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Appendix Foot Notes : 1. (a) se kiM kAliyaM? kAliyaM aNegavihaM paNNattaM / taM jahA uttarajjhayaNAI 1, dasAo 2, kappo 3, vavahAro 4, nisIhaM 5, mahAnisIhaM 6, isibhAsiyAiM 7, jaMbuddIvapaNNattI 8, dIvasAgarapaNNattI / --nanTisUtra 84 | -- (mahAvIra vidyAlaya, bambaI 1968 ) (ba) namo tesiM khamAsamaNANaM jehiM imaM vAiaM aMgabAhiraM kAliaM bhagavaMtaM / taM jahA-- 1. uttarajjhayaNAI, 2. dasAo, 3. kappo, 4. vavahAro, 5. isi bhAsiyAI, 6. nisIhaM, 7. mahAnisIhaM.... / (jJAtavya hai ki pakkhiyasutta meM aMga bAhya granthoM kI sUcI meM 28 utkAlika aura 36 kAlika kula 64 granthoM ke nAma haiN| inameM 6 Avazyaka aura 12 aMga milAne se kula 82 kI saMkhyA hotI hai, lagabhaga yahI sUcI vidhimArgaprapA meM bhI upalabdha hotI hai|) - pakkhiyasutta (pR. 79) (devacanda lAlabhAI pustakoddhAra phaNDa sIrija kramAMka 99) 2. aNgbaahymnekvidhm| tadyathA - sAmAyikaM caturviMzati stavaH, vandanaM, pratikramaNaM, kAyavyutsargaH, pratyAkhyAnaM, dazavaikAlikaM, uttarAdhyAyAH, dazAH kalpavyavahArau, nizIthaM, RSi-bhASitAnItyevamAdi / - tattvArthAdhigamasUtram (svopajJabhASya) 1/20 (devacanda lAlabhAI pustakoddhAra phaNDa, krama saMkhyA 56 ) 3. tathA RSibhASitAni uttraadhyynaadiini.....| - Avazyaka niryuktiH, hAribhadrIyavRtti pR. 206 4. RSibhASitAnAM ca devendrastavAdInAM niryuktiM ..... / - Avazyaka niryukti, hAribhadrIya vRtti pR. 41 5. isibhAsiyAiM paNayAlIsaM ajjhayaNAI kAliyAI, tesu diNa 45 nivviehiM annaagaaddhjogo| aNNe bhAMti uttarajjhayaNesu ceva eyAI aMtabbhavati / vidhimArgaprapA pR. 58 deviMdatthayamAI paiNNagA hoMti igiganivieNa / isi bhAsiya ajjhayaNA AyaMbilakAlatiMgasajjhA / / 61 / / kesiM ci mae aMtabbhavaMti eyAI uttarajjhayaNe / paNayAlIsa diNeMhiM kesiM vi jogo aNagADho / / 62 / / vidhimArgaprapA pR. 62 (jJAtavya hai ki prakIrNakoM kI saMkhyA ke sambandha meM vidhimArgaprapA meM bhI mataikya nahIM hai| 'sajjhAyapaTThavaNa vihI' pR. 54 para 11 aMga, 12 upAMga, 6 cheda, 4 mUla evaM 2 cUlikA sUtra ke ghaTAne para lagabhaga 21 prakIrNakoM ke nAma milate haiN| jabaki pR. 57-58 para RSibhASita sahita 15 prakIrNakoM kA ullekha hai / ) 228 isibhAsiyAI suttAI

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6. (a) kAliyasuyaM ca isibhAsiyAiM taio ya suurpnnnnttii| savvo ya diTThivAo cautthao hoI annuogo||124|| (mU. bhA.) tathA RSibhASitAni uttarAdhyayanAdIni tRtIyazca' kAlAnuyogaH, -Avazyaka hAribhadrIya vRtti : pR. 206 (ba) Avassagassa dasakAliassa taha uttrjjhmaayaare| sUyagaDe nijjuttiM vucchAmi tahA dasANaM c|| kappassa ya nijjuttiM vavahArasseva prmnniunnsm| sUriapaNNattIe vucchaM isibhAsiANaM c|| -Avazyakaniyukti 84-85 7. paNhAvAgaraNadasANaM dasa ajjhayaNA pannatA, taMjahA-uvamA, saMkhA, isibhAsiyAI, AyariyabhAsitAI, mahAvIrabhAsitAI, khomapasiNAI, komalapasiNAI addAgapasiNAI, aMguTTapasiNAI, baahupsinnaaii| -ThANaMgasutte, dasamaM ajjhayaNaM dasaTThANaM (mahAvIra jaina vidyAlaya saMskaraNa pR. 311) 8. cottAlIsaM ajjhayaNA isibhAsiyA diyalogacutAbhAsiyA pnnnnttaa| -samavAyaMgasutta-44 9. Ahesu mahApurisA puvviM ttttvodhnnaa| udaeNa siddhimAvannA tattha maMdo visiiyti||1|| abhujiyA namI videhI, rAmaputte ya bhuNjiaa| bAhue. udagaM bhoccA tahA nArAyaNe risii||2|| Asite davile ceva dIvAyaNa mhaarisii| pArAsare dagaM bhoccA bIyANi hariyANi y||3|| ete puvvaM mahApurisA AhitA iha smmtaa| bhoccA bIodagaM siddhA iti meymnnussu||4|| -sUtrakRtAMga 1/3/4/1-4 10. Sutrakritang-2/6/1-3, 7, 9. 11. Bhagwati, shatak--15 12. Upasakdashang chapter 6 and 7 13. (a) Suttanipat--32 Sabhiya-sutta (b) Deeghnikaya, Samanjafal-sutta 14. ye te samaNabrAhmaNA saMgino gaNino gaNAcariyA AtA yasassino titthakarA sAdhu sammatA bahujanassa, sepyathIdaM-pUraNo kassapo, makkhali gosAlo, ajito kesakambalI, pakudho kaccAyano, saMjayo belaTThiputtA, niggaNTho naatputto| --suttanipAta, 32-sabhiyasutta 15. (a) pAlisAhitya kA itihAsa (bharatasiMha upAdhyAya) pR. 102-104 (ba) It is.......the oldest of the poetic books of the Buddhist Scriptures. --The Suttanipata (sister Vayira) Introduction for p. 2 Rishibhashit : A Study 229

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16. ubho nArada pbtaa| --suttanipAta 32, sabhiyasutta 34 17. asito isi addasa divaavihaare| -suttanipAta 37, nAlka sutta 1 18. jiNNe'hamasmi abalo vItavaNNe (iccAyasmA piNgiyo)| -suttanipAta 71 piMgiyamANavapucchA 19. Suttanipat-32, Sabhiya-Sutta 20. Ibid. 21. Ibid. 22. Ther Gatha 36; Dictionary of Pali Proper Names. 23. (a) 'AtA chettaM, tavo bIyaM, saMjamo juannNglN| jhANaM phAlo nisitto ya, saMvaro ya bIyaM dddhN|| 8 / / akUDattaM ca kuDesu, viNae NiyamaNe tthite| titikkhA ya halIsA tu, dayA guttI ya pgghaa|| 9 / / sammattaM gotthaNavo, samitI u samilA thaa|| dhitijottasusaMbaddhA savvaNNuvayaNe ryaa||10|| paMceva iMdiyANi tu khantA dantA ya nnijjitaa| mAhaNesu tu te goNA gaMbhIra kasate kisi||11|| tavo bIyaM avaMjhaM se, ahiMsA NihaNaM prN| vavasAto ghaNaM tassa, juttA goNA ya sNgho||12|| dhitI khalaM vasuyikaM, saddhA meDhI ya nnicclaa| bhAvaNA u vatI tassa, iriyA dAraM susNvuddN|| 13 / / kasAyA malaNaM tassa, kittivAto va tkkhmaa| NijjarA tu lavAmIsA iti dukkhANa nnikkhti||14|| etaM kisiM kasittANaM svvsttdyaavhN| mAhaNe khattie vesse sudde vApi visujjhtii||15|| -isibhAsiyAI 26/8-15 (ba) kato chettaM, kato bIyaM, kato te jagaNaMgale? goNA vi te Na passAmi, ajjo, kA NAma te kisI ? / / 1 / / AtA chettaM, tavo bIyaM, saMjamo jugnnNglN| ahiMsA samitI jojjA, esA dhammantarA kisii||2|| esA kisI sobhatarA aluddhassa viyaahitaa| esA bahusaI hoI prloksuhaavhaa||3|| eyaM kisiM kasittANaM svvsttdyaavhN| mAhaNe khattie vesse sudde vAvi ya sijjhtii||4|| -isibhAsiyAI 32/1-4 230 isibhAsiyAI suttAI

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24. saddhA bIjaM tapo vuTThi paJjA me yugnNglN| hiri IsA mano yottaM sati me phaalpaacnN||2|| kAyaguttI vacogutto AhAre udare yto| saccaM karomi nidAnaM soraccaM mepmaacnN||3|| ririyaM me dhuraghoramhaM yogkkhemaadhivaahnN| gacchati anivattantaM yattha gantvA na socti||4|| evamesA kasI kaTTA sA hoti amtpphlaa| etaM kasiM kasitvAna savvadukkhA pmucctiiti||5|| --suttanipAta, 4-kasibhAradvAjasutta 25. ahaM ca bhoyarAyassa taM ca si andhgvnnhinno| mA kule gandhaNA homo saMjamaM nihuo cr|| --uttarAdhyayana 22/44 26. pakkhaMde jaliyaM joI, dhUmakeuM duraasyN| necchaMti vaMtayaM bhottuM, kule jAyA agNdhnne|| -dasavaikAlika 2/6 27. agandhaNe kule jAto jadhA NAgo mhaaviso| ___ muMcittA savisaM bhUto piyanto jAtI laaghvN|| -isibhAsiyAI 45/20 29. See-Introduction of Isibhasiyaim by Walther Schubring, Ahmedabad-1974. 30. Bhagwati, shatak-15. 31. Upasak dashang, chapter-3 and 7. 32. Jnatadharma Katha, Dropadi chapter. 33. patteyabuddhamisiNo bIsaM titthe aritttthnnemiss| pAsassa ya paNNa dasa vIrassa viliinnmohss|| -isibhAsiyAI, pR. 205 34. nArayarisipAmukkhe, vIsaM sirineminaahtitthmmi| pannarasa pAsatitthe, dasa sirivIrassa titthmmi||44|| patteyabuddhasAhU, namimo je bhAsiuM sivaM pttaa| paNayAlIsaM isibhAsiyAI ajjhynnpvraaii||45|| -RSimaNDala prakaraNam 'Atmavallabha granthamAlA granthAMka 31, bAlApura, gAthA 44, 45 35. paNhAvAra raNadasAsu NaM sasamaya-para-samaya paNNavaya patteyabuddha-vivihatthabhAsAbhAsiyANaM -samavAyAMga sUtra 546 36. Bhagwati. 37. Brihad.iranyak Upanishad, Chapter 2, Brahman-4. 38. Rishimandal-43. 39. Introduction page 3-7. ISIBHASIYAIM. L.D. Institute of Indology Ahmedabad-9, 1974. Rishibhashit : A Study 231

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40. Rishibhashit chapter-1 41. Samvayang Sutra, Prakeernasamvaya 252/3, Jain Vishwa Bharti (Ladnu). 42. Jnatadharma Katha, chapter 16/139-142. 43. Aupapatik Sutra-38. 44. Rishimandal Vritti, First Part, verse-35 45. Avashyak-churni, Part-2, Page 194 (Rishibhdev Keshrinial, Ratlam, 1928). 46. Buddhavansha, Attha Katha 10/9. 47. Thergatha Atthakatha, Part-1, Page-268. 48. Ibid, Page 269. 49. Jatak Katha, Third part (Sarvajatak group), page-306. 50. Ibid-Part four, page 567. 51. Ibid-Part five, page-476. 52. Rigved. 53. Atharvaved. 54. Samved. 55. Chhandogyopanishad-7/1/1. 56. Naradparivrajakopanishad, 2, 6, 14, 33, 37. 57. Naradopanishad-9. 58. Devarshi Naradastatha-Gita 10/13, 10/26. 59. Shantiparva-275/3 (Gita press). 60. Bhagwat 1/3/8, 1/5/38, 39. 61. Isibhasiyaim, chapter-2 62. Thergatha Attha Katha, Part-1 Page 206, 348. 63. Isibhasiyaim, Introduction-page-4 (L. D. Institute of Indology, Ahmedabad, 1974.) 64. Rishibhashit, chapter-3. 65. Sutrakritang-1/1/3/4-3. 66. f3700 UI 9 400-0014farcar 1374slaui bhAsittu devalAkhua-rAyarisI sivayaM ptto||| -9405c4 117917 124 67. Majjhimnikaya Part-2, Page-154 (Pali Text Society). 68. Indriyajatak, Page 463. 69. Aadiparva 1/107, 53/8 (Gita Press) 70. Sabhaparva 53/10, 78/15 (Gita Press). 71. Shalyaparva 50 (Gita Press). 232 TAHIAATE HATS

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72. Shantiparva 229/5, 275/4-39 (Gita Press). 73. Anushasanparva 18/17-18 (Gita Press). 74. Gita (Gorkhpur edition) 10/13. 75. Mathar vritti-71. See Sankhya darshan Aur Vijnan Bhikshu by Dr. Urnila Chaturvedi, Page-25. 76. Avashyak Niryukti, Verse 1288 (Vijayadan Suri Jain Series, Surat). 77. Avashyak Bhashya, Page 782 (Vijayadan Suri Jain Series, Surat). 78. Avashyak-churni, Part 2, Page 79 and 193. 79. Rishimandal, Verse 123. See Vritti page 190. (Jain Vidyashala, Dosivada Pole, Ahmedabad. 192) 80. Majjhiya Nikaya, Part 2, Page 169, 200 (Pali Text Society) 81. Suttanipat, First part, 196 (P.T.S.). 82. Thergatha Atthakatha, Part-1, Page 503 (P.T.S.). 83. Rigved, 1/45/3, 2/139, 3/11/7. 84. Chhandogyopanishad, 1/2/10. 85. Aadiparva 122/51. 86. Rishibhashit, chapter-5 87. Avashyak Niryukti, Page 398 (Agamodaya Samiti, Bombay, 1916-17). 88. Visheshvashyak Bhashya Page 787 (Rishabhdev Kesharimal, Ratlam. 1936). 89. Avashyak Churni, Part-1, Page 529-30 (Rishabhadev Kesharimal. Ratlam, 1936). 90. Acharanga, Sheelank Vritti, Page 154 (Agamodaya Samiti, Bombay 1916). 91. Thergatha Atthakatha, Part-2, Page 82. 92. Rishibhashit, chapter 6. 93. Aupapatik, Verse 38 (Agamodaya Samiti. Bombay, 1916). 94. Bhagwati Sutra, Verse 418 (Agam Sudhasindhu, 1977). 95. Avashyak Churni Part-1, Page 455-460. 96. Rishimandal Vritti 64. 97. Tahifa Flacareste Tre you act ENRUTT BUFEIRI..... / 377922ch afof ym 1, q. 460 piutAvasauvagaraNaM pamajjayaMtassa kevala naannN| uppa-na jassa kae vakkalacIrissa tassa nmo| 98. Thergatha Atthakatha, Part-1 P. 420 (P.T.S.). 99. Rishibhashit, chapter-7. Rishibhashit : A Study 233

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100. Visheshavashyak Bhashya, Verse-3169. 101. Avashyak-Churni Part-1, Page 583. 102. Aupapatik Vritti, Page-114. 103. Visheshanavati of Haribhadra, Verse 38, 41-44. 104. Rishimandal, second part-Page-193. 105. Thergatha Atthakatha, Part-1, Page 100 (P.T.S.). 106. Apadan Attha Katha, Part-2, Page 456. 107. Rishibhashit, chapter-8. 108. Ibid chapter-9. 109. Sutrakritang 1/2/27. 110. Bhagwati Sutra 550. 111. Uttaradhyayan Churni, Page-168. 112. Antakritdasha, Sutra-12. 113. Anguttarnikaya, Part-1, Page-23 (P.T.S.). 114. Adi Parva 42/33. 115. Shatpath Brahman 7/5/1/5/ 116. Taittiriya Brahman 2/18, 10/1, 8 117. Rishibhashit chapter-10. 118. Jnatadharma Katha 1/14. 119. Vipaksutra, Sutra 32. 120. Visheshavashyak Bhashya Verse-3332. 121. Sutrakritang-Churni, Page-28. 122. Sthanang Sutra 755. 123. Rishibhashit chapter-11. 124. Bhagwati Sutra 540. 125. Upasakdasha 6/20, 21, 23, 28, 7/8, 11, 42-45 (Ladnu). 126. Avashyak-Niryukti, Verse 474. 127. Visheshavashyak-Bhashya, Verse-1928. 128. Avashyak-Churni, Page-282. 129. Deeghnikaya Part-1, P. 53 (P.T.S.). 130. Thergatha-23. 131. Shantiparva-177. 132. Rishibhashit, Chapter-12 133. Shatpath Brahman 9/7, See Vedic Kosh (V.H.U. 1932) Page 428 134. Shankhayan Aranyak 13/1; See Vedic Kosh (V.H.U. 1932) Page 428. 234 isibhAsiyAI suttAI

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135. Brihad.irnyak Upanishad 2/4/1; 3/5/1; See Vedic Kosh (V.H.U. 1932) Page-428. 136. Mahabharat Sabhaparva 4/12, 33/35, Shantiparva 310-318. 137. etaM vai tamAtmAnaM viditvA brAhmaNaH putraiSaNAyAzca vittaiSaNAyAzca laukaiSaNAyAzca vyutthAyAtha bhikSAcaryAcaranti yA hyeva putraiSaNA sA vittaiSaNA yA vittaiSaNA sA laukaiSaNobhe hyete eSaNe evaM bhvtH| -bRhadAraNyakopaniSad 3/5/1 tulanIya-- jAva tAva loesaNA tAva tAva vittesaNA, tAva tAva vittesaNA tAva loesnnaa| se loesaNaM ca vittesaNaM parinnAe gopaheNa gacchejA No mhaaphenn.....| -RSibhASita 12 138. Mahabharat, Shantiparva, chapter 310-318, 139. Rishibhashit Chapter-13. 140. Samvavang 11/4. 141. Sthanang Sutra, 157. 236. 142. Avashyak-Niryukti, Verse 866, 870, 871. 143. Visheshavashyak-Bhashya, Verse, 3332, 3338, 3339. 144. Avashyak-Churni Part-1, Page 494-95. 145. Sthanang, Sutra 157, 236. 146. Sthanang-Abhayadeva commentary, Page 182, 474. 147. Therga ha-84. 148. Suttanipata. Verse-814. 149. Rishibhashit, chapter-14. 150. Sutrakritang 1/3/4/2. 151. Sutrakritang-Churni, Page-121. 152. Sutrakritang Sheelank Commentary, P-15. 153. Pali Proper Names, Part-2, Page 281-83. 154. Vedic Kosh, Page-334, (K.H.V.V. 1933). 155. Mahabharat Ki Namanukramanika Page-216. 156. Rishibhashit, chapter-15. 157. Ibid-chapter-16. 158. Sthanang Sutra-755. 159. Vipaka Sutra 29. 160. Dhamniapad Atthakatha, Part-1, Page-324 foot note. 161. Mahabharat. Dronparva, 144/7. 162. Brihadaranyakopanishad-4/6/2. 163. Rishibhashit, chapter-17. Rishibhashit : A Study 235

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164. Jnatadharma-katha. Verse-117. 165. Dictionary of Pali Proper Names (Malal Shekhar) Part-2, Page-882, 883. 166. Mahabharat, Streeparva, Chapter 2 to 7. 167. Rishibhashit, chapter-18. 168. Sthanang Sutra 643. 169. Samvayang Sutra-159. 170. Antakritdasha 8. 171. Bhishma Parva 27/36. 172. Shatpath Brahman 3,1,1, 4. 173. Rishibhashit, Chapter 19. 174. Ibid Chapter-20. 175. Sutrakritang-1/1/1/12. 176. Rajprashniya 167-180. 177. Deeghnikaya Part-2, Payasirajanna sutta (Pali Publication 13oard 1958) 178. Samavayang, Samvaya-44. 179. Rishibhashit, Chapter-21. 180. Panchtantra Page-97-105 (Chokhamba Vidya Bhavan. Varanasi-1985). 181. Rishibhashit Chapter 22. 182. Uttaradhyayan 18/19, 22. 183. Brihadaranyakopanishad 4/1/5. 184. Mahabharat, Anushashanparva 4/1. 185. Rishibhashit Chapter 23. 186. Sutrakritang 1/3/4/2, 3. 187. Sthanang 755. 188. Anuttaraupapatik 3/6. 189. sUtrakRtAGga zIlAGka vRtti khaNDa 2. pR. 73 (ma. jai. jJAnodaya sosA. raajkott)| abhuMjiyA namI videhI, rAmagutte ya bhuNjiaa| bAhue udagaM bhoccA, tahA nArAyaNe risii| asitte devile ceva dIvAyaNa mhaarisi| pArAsare dagaM bhoccA, bIyANi hariyANi y|| 190. (a) Jatak Part-1, Page 66-81 (Edited by Fausball). (b) For other references from Pali Tripitak see Dictionary of Pali Proper Names by J.P. Malal Shekhar, 1937, Vol-I, Page-382-83. 191. Rishibhashit, chapter-24. 236 isibhAsiyAiM suttAI

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192. Dictionary of Pali Proper Names Part II Page, 1323-1324. 193. Brihadaranyakopanishad 61/41/33. 194. Rishibhashit chapter 25. 195. Samvayang-159. 196. Bhagvati Sutra, 529-530. 197. Aupapatik Sutra 38-40. 198. Sthanang Sutra-692. 199. Deeghnikaya, Part I, Page-87 (P.T.S.). 200. Etereva Brahman 8, 21. 201. (a) Avashyak-churni, Part-1, Page 13. (b) Prakrit Proper Names, Vol-I, Page 56. 202. Rishibhashit, chapter-26. 203. Uttaradhyayan-Sutra, 25/19-29. 204. Dhammapada, Brahman Section, 405-410. 205. Suttanipat, Urag section, Kasibhardwaj Sutta. 206. (a) Jaiak Vol-4, 375-90 (Ed. Fausball). (b) Dictionary of Pali proper Names Vol. II, Page 599. 207. Uttaradhyayan Sutra, chapter-12. 208. Mahabharat, Udyog parva 129/19-21. 209. Rishibhashit, chapter-27. 210. Avashyak-Churni Part-2, Page 199. 211. Nisheeth Bhashya, Verse-5890. 212. Brihadkalp-Bhashya, Verse-4066. 213. Avashvak Vritti of Haribhadra, Page 711-712. 214. Dictionary of Pali Proper Names, Vol. II, Page-854. 215. Rishibhashit, chapter-28 216. Sutrakritang 2/6. 217. Sutrakritang Niryukti, Verse 187-200. 218. Sutrakritang Churni, Page 413-17. 219. (a) Avashyak Sutra P. 27. (b) Prakrit Proper Names, Vol. I, Page-44. 220. Rishibhashit, chapter-29. 221. Acharanga 2/176. 222. Sutrakritang 1/6 (Viratthui). 223. Bhagwati Sutra, Shatak 9215. Rishibhashit : A Study 237

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224. Kalpa Sutra 4-145. 225. Uttaradhyayan 32/21-100. 226. Dashvaikalik 1/1, 227. Deeghnikaya, Samanjafala Sutta and Majjhimnikaya, Upali Sutta. 228. Sutrakritang 1/6/28. 229. (a) Thergatha Atthakatha, Part-1, Page-153. (b) Dictionary of Pali Proper Names Vol. II, Page-820. 230. Rishibhashit, chapter 30. 231. (a) Bhagwati Sutra 128, 132. (b) Visheshavashyak Bhashya, 2435 232. Mahabharat Namanukramanika, Page-303. 233. Rishibhashit, chapter-31. 234. (a) Ibid. (b) Uttaradhyayan 23/12. (c) Avashyak Niryukti-236. (d) Sutrakritang 2/7/81. 235. Arhat Parshwa Aur Unki Parampara, Prof. Sagarmal Jain, Page-1-7. 236. Acharanga 2/15/25. 237. Sutrakritang 2/7/8. 238. Samvayang 8/89/4; 16/4; 23/3. 239. Bhagwati 1/9/423. 240. Aupapatik 2/5/95. 241. Rajprashniya 213 (Madhukar Muni). 242. Nirayavalika 3/1. 243. Kalpa Sutra, 149/159. 244. Avashyak-Churni, Part-1, Page 235-241, 248. 245. Uttaradhyayan 23/12-13; Sutrakritang 2/7/38. 246. Bhagwati 1/9/432-433. 247. Arhat Parshwa Aur Unki Parampara, Page 36-38. 248. Rishibhashit, Chapter-31. 249. Ibid. 250. Ibid, chapter 32. 251. Ibid. 252. For details about Pingin Buddhist tradition see Dictionary of Pali Proper Names, Vol. II, Page-198-200. 238 isibhAsiyAI suttAI

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253. Dalsukh Malvania Abhinandan Granth (Parshwanath Vidhyashram, Varanasi). 254. (a) Suttanipat Atthakatha, Vol. 2, Page-603. (b) Dictionary of Pali Proper Names, Vol. II, Page-199. 255. Mahabharat Namanukramanika, Page-197. 256. Rishibhashit, chapter-33. 257. Isibhasiyaim, Introduction, Page-4. 258. (a) Vedic Kosh, Page-56. (b) Mahabharat Namanukramanika, Page 31 and 42. 259. Vedic Kosh, Page-23. 260. Ibid. Page-373. 261. Rishibhashit, chapter-33. 262. Dictionary of Pali Proper Names, Vol. I, Page 182-184. 263. Rishibhashit, chapter-34. 264. Vedic kosh Page-56. 265. Ibid. 266. (a) Dictionary of Pali Proper Names, Vol. I, P. 383. (b) Jatak-487. 267. Rishibhashit, chapter-35. 268. Sutrakritang 1/3/4/2. 269. Sutrakritang Churni Page-120. 270. Rishibhashit, chapter-36. 271. Mahabharat Namanukramanika Page-175. 272. Mahabharat, Vanparva 72/339. 273. Mahabharat, Shantiparva 33-13-15. 274. Vedic Kosh, Page-244. 275. Rishibhashit, chapter-37. 276. Sutrakritang 1/1. 277. Isibhasiyaim (Schubring), Page-118. 278. Avashyak Churni, I, Page-82. 279. Acha anga Commentary by Sheelanka, Page-135. 280. (a) Avashyak Churni, I, Page 316-320. (b) Visheshavashyak Bhashya, Verse 1979. 281. Dictionary of Pali Proper Names, II, Page 1108-1118. 282. Rishibhashit, chapter-39. Rishibhashit : A Study 239

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283. Dictionary of Pali Proper Names, II, Page-1000. 284. Rishibhashit, chapter-38. 285. Uttaradhyayan-18. 286. jattha mie kANaNosite uvazAmeti bahAe saMjae / 287. Dictionary of Pali Proper Names, II, Page 998-1000. 288. rahasse khalu bho paavkmm.....| 289. Mahabharat Namanukramanika, Page 364-365. 290. Sutrakritang 1/3/4/3. 291. Samvayang Sutra, 159 (Prakeernaka Samvaya). 292. Aupapatik Sutra 38. 293. Antakritdasha, Section-2. 294. Dashvaikalik Churni Page-41. 295. Sutrakritang Churni Page-120. 296. Dictionary of Pali Proper Names, I, Page 501-502. 297. Mahabharat Namanukramanika, Page 87-162. 298. Brihadaranyakopanishad 6/5/1. 299. Rishibhashit Chapter-40. 300. Avashyak Niryukti, 847. 301. Visheshavashyak Bhashya, 3290. 302. Avashyak Churni I, Page 12, 134, 139 and 466. 303. Avashyak Haribhadriya Vritti, Page 347. 304. Acharanga Commentary by Sheelanka, Page-179. 305. Prakrit Proper Names, Vol. II, Page 864. 306. Ibid, Page 677-678. 307. Avashyak Churni, I, Page-519. 308. (a) Prakrit Proper Names, Vol. II, Page 65-7. (b) Bhagwati Sutra, 417-418. 309. Mahabharat Namanukramanika, P.-291. 310. Rishibhashit, chapter-41. 311. Ibid, Chapter-42. 312. Ibid, Chapter-43. 313. Ibid, Chapter-45. 314. Ibid, Chapter 45/40; compare Uttaradhyayan 22/41. 315. Ibid, Chapter 45/22. 316. Ibid, Chapter 45/50. - RSibhASita 39 / 5 240 isibhAsiyAI suttAI - RSibhASita 39

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1. paDhamaM NAradajjhayaNaM 1. soyavvameva vadati, soyavvameva pavadati, jeNa samayaM jIve savvadukkhANa muccti| tamhA soyavvAto paraM Natthi soyaM ti devanAradeNa arahatA isiNA buitN| ___ 1. siddhAnta zrotavya (zravaNa karane yogya satya) kA hI kathana karatA hai| siddhAnta zrotavya kA hI vizeSa rUpa se kathana (pratipAdana) karatA hai| AtmA svasiddhAnta kA jJAtA banakara samasta duHkhoM se mukta hotA hai| ataH zravaNa karane se bar3hakara anya koI zauca (pavitra) nahIM hai| aisA arhat devarSi nArada kahate haiN| 1. A true doctrine propounds truth meriting such a treatment. That which is worthy of attending to alone is thus propounded. The self is delivered of all unhappiness once the former discovers knowledge pertaining to itself. Nothing is holier than listening to the true doctrine. This is Arihant Narada's doctrine. ___ 2. pANAtipAtaM tivihaM tiviheNaM Neva kujjA Na kArave : paDhamaM soyvvlkkhnnN| musAvAdaM tivihaM tiviheNaM Neva bUyA Na bhAsae : bitiyaM soyvvlkkhnnN| adattAdANaM tivihaM tiviheNaM Neva kujjA Na kArave : tatiyaM soyvvlkkhnnN| abbambha-pariggahaM tivihaM tiviheNaM Neva kujjA Na kArave : cautthaM soyvvlkkhnnN| 2. (mumukSu) trikaraNa aura triyoga se na svayaM hiMsA kare aura na anya se kraave| yaha zrotavya kA prathama lakSaNa hai| trikaraNa aura triyoga pUrvaka (mumukSu) mRSA (asatya, mithyA) bhASA na svayaM bole aura na anya se bulavAye athavA na mithyA upadeza hI de| yaha zrotavya kA dUsarA lakSaNa hai| tIna karaNa aura tIna yoga pUrvaka (mumukSu) adattAdAna (anya kI vastu kA grahaNa) na svayaM kare aura na anya se kraave| yaha zrotavya kA tIsarA lakSaNa hai| mumukSu trikaraNa (kRta, kArita, anumodita) aura triyoga (manoyoga, vacanayoga, kAyayoga) pUrvaka abrahma (maithuna, kAma) aura parigraha kA na svayaM sevana aura saMgraha kare tathA na anya kisI ko isa hetu pravRtta kre| yaha zrotavya kA cauthA lakSaNa hai| 1. nArada adhyayana 241

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2. The aspirant should abstain from violence that results from his own deeds, at his instance or on his endorsement accruing from his ideation, word or deed. Nor should he abet another to indulge in such a heinous act. This is the prime mark of a true doctrine. The seeker should neither covertly nor overtly utter falsehood nor abet another to do so. He should not preach falsehood. This is the second attribute of a true doctrine. Neither should he covertly or overtly accept alms nor lead another to do so. This is the third attribute of a true doctrine. Such a devotee should never in thought, word and deed indulge in libido and acquisition. He should neither himself lapse into these vices nor abet another or sanction such a deed ex post facto. This is the fourth attribute of a true doctrine. savvaM ca savvahiM ceva savvakAlaM ca savvahA / nimmamattaM vimuttiM ca viratiM ceva sevate / / 1 / / 1. mumukSu samasta vidhiyoM ke sAtha sarvadA prati-samaya moharahita hokara vimukti (ahiMsA) aura virati (sAvadya pApa karmoM se nivRtti) kA sevana kare / 1. The aspirant should stay scrupulously intact of all lure and temptation and practise non-violence and non-attachment. savvato virate dante savvato parinivvuDe / savvato vippamukkappA savvatthesu samaM care || 211 2. mumukSu sarvathA pApa karmoM se nivRtta, jitendriya, sarvathA zAnta, sarvathA bandhana rahita athavA nissaMga hokara sarvatra samabhAva ( rAga-dveSa rahita, taTasthatA ) se vicaraNa kare athavA samasta padArthoM ke prati audAsInya bhAva se vicaraNa kare / 2. He should be free of vices and utterly reticent, quiet and unattached. Harbouring no proclivities, he should stay tranquil and disinterested in things around. savvaM soyavvamAdAya aDayaM uvahANavaM / savvadukkhappahINe u siddhe bhavati NIrae / / 3 / / 3. samasta zrotavya-zravaNa karane yogya satya ko grahaNa kara mumukSu kI AtmA upadhAnavAna (tapazcaryA yukta mahAtapasvI ) banatI hai aura vaha mumukSu samasta duHkhoM se hIna hokara, karmaraja se rahita hokara siddha hotA hai| 242 isibhAsiyAI suttAI

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3. Such an aspirant embraces the truth that is meritorious. He masters high asceticism and austerity. Thus ridding himself of all pain, he purges himself of all karmic fall-out and attains summum bonum. 3. saccaM cevovasevantI, dattaM cevovasevantI, bambhaM cevovsevntii| saccaM cevovahANavaM, dattaM cevovahANavaM, bambhaM cevovhaannvN| ___3. mumukSu satya kI upAsanA karatA hai, datta kI upAsanA karatA hai aura brahmacarya kI upAsanA karatA hai| satya hI upadhAna hai, datta hI upadhAna hai aura brahmacarya hI upadhAna hai| arthAt satya, datta aura brahmacarya ke mAdhyama se hI AtmA ke nikaTa avasthiti hotI hai| 3. The aspirant cultivates truth, charity and continence. They are the means and it is through these means that one attains one's true selfhood. 4. evaM se sie siddhe buddhe virate vipAve dante davie alaM tAI No puNarabi iccatthaM havvamAgacchati tti bemi| paDhamaM nAradajjhayaNaM smttN| 4. isa prakAra vaha mumukSu nirmala, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgo banatA hai aura vaha bhaviSya meM punaH isa loka (saMsAra) meM nahIM AtA hai arthAt usakI bhava-paramparA samApta ho jAtI hai| aisA maiM (devarSi nArada) kahatA huuN| nArada nAmaka prathama adhyayana samApta huaa|1| 4. This is the means, then, for an aspirant to attain purity, enlightennment, emancipation, sanctity, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Narada, the Seer, do pronounce. 1. nArada adhyayana 243

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2. biiyaM vajjiyaputtajjhayaNaM jassa bhItA palAyanti, jIvA kammANugAmiNo / tamevAdAya gacchanti, kiccA dinnaM va vAhiNI // 1 // vajjiyaputtreNa arahatA isiNA bujhataM / 1. karmAnugAmI jIva jisa duHkha se bhayabhIta hokara palAyana karate haiM, kintu karmavaza ve isI duHkha ko punaH prApta karate haiN| jaise ki, yuddha meM parAjita senA trasta hokara palAyana karatI huI mUrkhatA se zatru ke caMgula meM punaH phaMsa jAtI hai| aisA arhat vajjiyaputta ( vajrika putra, vAtsIputra) RSi kahate haiN| 1. A Self in Karmic bondage flees from unhappiness but is renoosed by his karmas to his unhappy desert. It is like a fatuously fleeing defeated army to be recaptured by the potent foe. Vajjiputta, the enlightened, says thus : dukkhA parivittasanti pANA maraNA jammabhayA ya savvasattA / tassovasamaM gavesamANe aNNe AraMbhatAsae Na satte || 2 || 2. prANI duHkha se paritrasta haiM aura samasta jIva janma tathA maraNa ke bhaya se AtaMkita haiN| ve prANI duHkha ke upazamana kI khoja meM rahate hue bhI Arambha - hiMsA Adi pApa karmoM se bhaya nahIM khAte haiN| 2. All living beings are oppressed with unhappiness and the woeful chain of incarnations. All shun woe and still fail to ward off sinful enterprise and violence. gacchaMti kammehi se'Nubaddhe, puNaravi AyAti se sayaMkaDeNaM / jammaNa - maraNAi aTTe, puNaravi AyAti se sakammasitte / / 3 / / 3. vaha svakRta karmoM se anubaddha- pratibaddha ( baMdhA huA) hokara calatA hai| vaha svakRta karmoM ke dvArA hI puna: isa saMsAra meM AtA hai| vaha svakRta karmoM se siMcita janma aura mRtyu Adi ke duHkhoM ko punaH punaH prApta karatA hai aura saMsAra meM paribhramaNa karatA hai| 244 isibhAsiyAI suttAI

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3. A being is riveted to his moral desert that impels him to his reincarnation. Birth and death are his inevitable destiny by virtue of his own deeds. bIyA aMkuraNippattI, aMkurAto puNo bIyaM / bIe saMbujjamANammi, aMkurasseva saMpadA / / 4 / / 4. bIja se aMkura nikalatA hai aura punaH aMkura se bIja nikalatA hai| bIja se hI aMkuroM kI sampadA / santati bar3hatI hai| aisA samajhanA caahie| 4. A seed germinates and in its turn re-emerges from the germ. It is the seed that multiplies endlessly. bIyabhUtANi kammANi, saMsArammi aNAdie / mohamohitacittassa, tato kammANa saMtatI / / 5 / / 5. isa anAdi saMsAra meM karma hI bIja ke samAna hai| mohagrasta citta vAle prANiyoM ke liye una karmarUpI bIjoM se karma - santati ( karma - paramparA) vRddhi ko prApta hotI rahatI hai| 5. Karma is like a seed sown in the cosmos. Individuals accursed with attachment are heir to this interminable chain of karmas. mUlasete phaluppattI, mUlAghAte hataM phalaM / phalatthI siMcatI mUlaM, phalaghAtI Na siMcatI / / 6 / / 6. mUla (jar3a) kA siMcana karane se phala utpanna hotA hai| mUla (jar3a) ko naSTa karane se phala naSTa ho jAtA hai| phala kA abhilASI mUla ko sIMcatA hai aura phala ko na cAhane vAlA mUla ko nahIM sIMcatA hai | 6. Water the root and the fruit is inevitable. Nip the root and fruit ceases to exist. A seeker of fruit will water the root while one averse to the former avoid it. saMsAre savvadehiNaM / mohamUlamaNivvANaM, mohamUlANi dukkhANi, mohamUlaM ca jammaNaM // 7 // 7. saMsAra ke samasta prANiyoM ke saMsAra meM AvAgamana kA mUla moha hai / samasta duHkhoM kA mUla moha hai aura janma kA mUla bhI moha hai| 7. Attachment drives us reincarnation-ward. It is the root cause of woe and of births. 2. vajrika putra adhyayana 245

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dukkhamUlaM ca saMsAre, aNNANeNa samajjitaM / migAri vva saruppattI, haNe kammANi mUlato / / 8 / / 8. jIva ajJAna ke kAraNa isa duHkhamUlaka saMsAra kA upArjana karatA hai| jisa prakAra siMha bANa ke cAlaka ko naSTa karatA hai, isI prakAra (he jIva !) tU saMsAra ke AvAgamana ke mUla kAraNa karma ko samUla naSTa kara de| 8. Individual generates the woeful world owing to his ignorance. As does a lion pounce upon and destroy the hunter, so be it your destiny, O individual, to nip the root cause of Karma. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / ii biiyaM vajjiyaputtajjhayaNaM / isa prakAra vaha mumukSu nirmala, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura vaha punaH bhaviSya meM isa loka meM nahIM AtA hai, arthAt usakI bhava-paramparA samApta ho jAtI hai| aisA maiM (vajjiyaputta, vAtsIputra RSi) kahatA huuN| vajjiyaputta nAmaka dUsarA adhyayana pUrNa huA / 2 / This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I, Vajjiputta (Vatsiputra) the seer, do pronounce. 246 isibhAsiyAI suttAI ...

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3. taIyaM davilajjhayaNaM 1. bhavitavvaM khalu bho savvalevovarateNaM / levovaratA khalu bho jIvA aNegajammajoNIbhayAvattaM aNAdIyaM aNavadaggaM dIhamaddhaM cAturaMtaM saMsArasAgaraM vItIkaMtA sivamatulamayalamavvAbAhamapuNabbhavamapuNarAvattaM sAsataM ThANamabbhuvagatA ciTThati / 1. bho mumukSu ! tumheM karmajanya samasta lepoM se rahita honA cAhie / bho prANI ! karmajanya lepa se upalipta jIva ekAkI aneka janma-yoniyoM ke dvArA aparimita, lambe rAste vAle, bhayAkula aura cakra ( pahiyA ) ke samAna vizAla saMsAra rUpI samudra meM gote khAtA rahatA hai aura karmalepa se uparata hone para vaha zivarUpa, atulaasAdhAraNa, acala-sthira rUpa, avyAbAdha- bAdhA - pIr3Arahita, apunarbhava- punaH janmarahita, apunarAvarta - punarAgamana se rahita, zAzvata - siddhagati sthAna ko prApta kara sthira rahatA hai| 1. Be thou freed of karmic adhesions, O being. A being besmeared with karma keeps revolving along an endless, desolate spiral course, rising and dipping in the crests and troughs of this fathomless ocean, we call Universe. Once shorn of this Karmic smear, he stays supreme on the empyrean heights of Shivahood, unmoved and painless, freed from death and birth. 2. se bhavati savvakAmavirate savvasaMgAtIte savvasiNehatikkaMte savvavAriyaparinivvuDe savvakohovarate savvamANovarate savvamAyovarate savvalobhovarate savvavAsAdANovarate susavvasaMvuDe susavvasavvovarate susavvasavvovasaMte susavvaparivuDe, No katthaI sajjati ya,. tamhA savvalevovarae bhavissAmi tti kaTTu / asiteNa davileNaM arahatA isiNA bujhataM / 2. leparahita hone se vaha AtmA samasta vAsanAoM se rahita hotA hai, samasta AsaktiyoM se rahita hotA hai, samasta prakAra ke sneha se rahita hotA hai, samasta bAhya parAkramoM se rahita hotA hai, samasta prakAra ke krodha, mAna, mAyA, lobha se rahita hotA hai, samasta prakAra ke vAsAdAna -- vastra, nivAsa sthAna athavA sugandhita padArthoM ke grahaNa se nivRtta hotA hai, samyak prakAra se pUrNarUpeNa saMvarayukta (sAvadya - pApa 3. devala adhyayana 247

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sit Deval. rahita) hotA hai, samyak aura sarva prakAra se azubhavANI aura Akroza Adi se rahita hotA hai, samyak aura sampUrNa rUpa se zravya (zravaNa karane yogya satya) dvArA upazAnta hotA hai aura samyak rUpa se vaha sabhI se parivRta hotA hai tathApi usakI kahIM para bhI Asakti nahIM hotI hai| ataH maiM bhI samasta karmajanyalepoM se rahita houuNgaa| isa prakAra arhat asita davila (devala) RSi bole| 2. Intact of this smear, such a self is purged of all desire, attachment, yearnings, mundane enterprise, wrath, vanity, allurement and avarice. He abandons all urges for wealth, mansion, attires and incense. He is purged of all sins, ever composed and tranquil. He abstains from all unhappy utterance. He is ever content and inclines towards none. May I attain such a dispassionate state. Added Asit Deval. suhume va bAyare vA, pANe jo tu vihiNsi| rAgadosAbhibhUtappA, lippate paavkmmunnaa||1|| 1. jo AtmA rAga aura.dveSa se abhibhUta (parAjita) hokara sUkSma athavA sthUla prANoM (jIvoM) kI hiMsA karatA hai vaha pApakarmoM se lipta hotA hai| 1. An individual's causing of loss of minute or tangible lives driven by attachment or animosity attracts evil karmic smear. jo yasaM bhAsate kiMci, appaM vA jaDa vA bh| appaNahA parahA vA, lippate paavkmmunnaa||2|| jo kisI bhI rUpa meM jhUTha bolatA hai cAhe vaha alpa ho yA bahuta ho, cAhe vaha apane (hita ke lie bolA gayA ho yA dUsare ke (hita ke lie bolA gayA hai| jo asatya bolatA hai vaha pApa karma se lipta hotA hai| adinnaM giNhate jo u, uppaM vA jai vA bhu| appaNahA parahA vA, lippate paavkmmunnaa||3|| ... jo adatta (binA die) grahaNa karatA hai cAhe vaha alpa ho yA adhika ho| svahita ke lie ho yA dUsare ke lie ho vaha pApa karma se lipta hotA hai| mehaNaM sevatte jo u, tericchaM divy-maannusN| rAgAdosAbhitaptA, lippate paavkmmunnaa||4|| jo maithuna kA sevana karatA hai, cAhe vaha tiryaJca (pazu), devatA yA manuSya se sambandhita ho| vaha rAga-dveSa se abhitapta arthAt yukta hokara pApakarma se lipta hotA hai| 248 isibhAsiyAiM suttAI

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gehI -: pariggahaM giNhate jo u, appaM vA jati vA bahuM / - mucchAya doseNaM, lippae pAvakammuNA / / 5 / / 5. jo saMyamI alpa yA adhika parigraha ko grahaNa / dhAraNa karatA hai vaha Asakti evaM moha ke doSa se pApakarmoM meM lipta ho jAtA hai| 5. An austere indulging in meagre or excessive acquisition attracts evil Karmic smear on account of the attachment and avarice involved. kohaM jo u udIreI, appaNo vA parassa vA / taM nimittANubaMdheNaM, lippate pAvakammuNA / / 6 / / evaM jAva micchAdaMsaNasalle / 6. jo apane yA parAye ke krodha ko prerita karatA (jagAtA) hai, usa nimitta ke anubandha (anusaraNa) se vaha pApakarmoM meM lipta hotA hai| isI prakAra mithyAdarzana-zalya taka ke pApakarmoM se vaha lipta hotA hai| arthAt asatya, steya, maithuna, mAna, mAyA, lobha, rAga-dveSa, kalaha, abhyAkhyAna, paizunya, paraparivAda, rati-arati, mAyAmRSA aura mithyAdarzana - zalya ke mAdhyama se vaha pApakarmoM se lipta hotA hai / 6. One who provokes another to burst into anger shares the latter's sinful act. It triggers a chain of vices beginning with misconception, perjury, theft, libido, vanity, avarice, attachment, jealousy and hostility. pANativAto levo, levo aliyavayaNaM adattaM ca / mehuNagamaNaM levo, levo pariggahaM ca / / 7 / / 7. hiMsA lepa hai| asatya vacana aura corI lepa haiN| maithunagamana (kAmavAsanA) lepa hai aura parigraha lepa hai| arthAt hiMsA, asatya, corI, maithuna aura parigraha AtmA bandhana haiN| 7. Violence is a smear. So are falsehood and theft, libido and acquisition. These are bondages to the self. koho bahuviho levo, levo mANo ya bahuvidhavidhIo / mAyA ya bahuvidhA levo, lobho vA bhuvidhvidhiio||8|| 8. krodha ke aneka rUpa aura mAyA ke vividha prakAra ke rUpa lepa / bandhana haiN| aneka rUpAtmaka mAyA aura bahuvidhAtmaka lobha bhI (AtmA ke ) lepa / bandhana haiN| 3. devala adhyayana 249

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8. Wrath and allurement appear in various forms and shapes. They constitute bondage of the self. tamhA te taM vikiMcittA, paavkmmpvddddnnN| uttamaTThavaraggAhI, vIriyattAe privve||9|| 9. ataH mumukSu pUrvokta pApavarddhanakArI pravRttiyoM kA parityAga (vinAza) kare, sarvottama paramArthatattva athavA saMyama ko grahaNa kare aura Atmabala ko pUrNarUpa se jAgRta (prakaTa) kre| 9. Let such aspirant steer clear of the above mentioned vices. He should cultivate piety and charity and regain his full spiritual stature. khIre dasiM jadhA pappa, vinnaasmuvgcchti| evaM rAgo va doso va, bmbhcervinnaasnnaa||10|| 10. jaise dUdha dUSaNa (takra saMparka) ko prApta kara naSTa ho jAtA hai vaise hI rAga aura dveSa ke mAdhyama/samparka se brahmacarya naSTa ho jAtA hai| ___10. As pollution precipitates milk, so does attachment aversion to continence. jadhA khIraM padhANaM tu, macchaNA jAyate ddhiN| evaM gehippadoseNaM, pAvakammaM pvddddh'tii||11|| ____ 11. jaise dahI ke samparka se dUdha apane dugdhatva kA nAza kara dahI bana jAtA hai vaise hI gRhastha kI mohAsakti ke doSa se pApakarma bar3hate haiN| 11. As curd curdles milk irretrievably, so does vice to human soul, eclipsing its pristine contours. raNe davaggiNA dar3A, rohaMte vnnpaadvaa| kohaggiNA tu daDDhANaM, dukkhANaM Na nnivtttii||12|| 12. jaMgala meM dAvAgni se jale hue vana-vRkSa punaH utpanna ho jAte haiN| usI prakAra krodhAgni se bhasma duHkha punaH utpanna ho jAte haiN| duHkhanAza nahIM hotA hai| ___12. As fire charred vegetation of a forest regerminates, so does the reviving vice, thanks to the wrathfulness of man. sakkA vaNhI NivAretuM, vAriNA jalito bhiN| savvodahijaleNAvi, mohaggI dunnnnivaaro||13|| 250 isibhAsiyAI suttAI

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13. bAhara kI jalatI huI Aga ko pAnI se bujhAnA saMbhava hai kintu moha kI agni ko, samasta samudroM ke anantajala se bhI bujhAnA saMbhava nahIM hai, arthAt mohAgni ko zAnta karanA duHzakya hai| 13. Physical fire can be easily extinguished with water. Not so the fire of attachment, that defies all the oceans put together. jassa ete pariNNAtA, jaatii-mrnnbNdhnnaa| se chinnajAtimaraNe siddhiM gacchati nniire||14|| ___ 14. jo janma-mRtyu-bandhana ke pUrvokta kAraNoM ko jAna cuke haiM ve hI janmamaraNa ke bandhanoM ko tor3akara, karmaraja se rahita hokara siddhi ko prApta karate haiN| 14. The enlightened beings, aware of the root cause of reincarnation, alone succeed in snapping this severe bond and get over this unending chain of birth and death. evaM se baddhe virate vipAve dante davie alaM tAI No pUNaravi iccatthaM havvamAgacchati tti bemi| (ii) taIyaM dviljjhynnN| isa prakAra vaha nirmala, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura vaha bhaviSya meM isa loka meM nahIM AtA hai| arthAt usakI bhava-paramparA samApta ho jAtI hai| aisA maiM (asita davila/devala RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I (Asit Deval, the seer) do pronounce. asita davila nAmaka tIsarA adhyayana samApta huaa|3| 3. devala adhyayana 251

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4. cautthaM AMgIrasajjhayaNaM AyANarakkhI purise, paraM kiMci Na jaanntii| asAhukammakArI khalu ayaM purise, puNaravi pAvehiM kammehiM codijjatI NiccaM sNsaarmmi| aMgarisiNA bhAradAeNaM arahatA isiNA buitN| AdAnarakSI-grahaNa kA rakSaNa karane vAlA arthAt parigraha kA dhAraka aura rakSaka mAnava dUsarI koI bAta nahIM jAnatA hai| aisA mAnava vastutaH asAdhu/azobhanIya karma karane vAlA hotA hai aura punaH punaH pApakarmoM ke dvArA nirantara saMsAra ko prerita karatA hai arthAt bhava-bhramaNa ko bar3hAvA detA rahatA hai| . aisA arhat bhAradvAja gotrIya aMga RSi (aMgirasa nAmaka RSi) kahate haiN| An acquisitive and possessive individual becomes a monomaniac. He incessantly commits evil deeds and raises the bulwark of mundaneness around himself. This is the thesis of the enlightened Angiras hailing from the celebrated Bharadwaja family. No saMvasituM sakkaM, sIlaM jANittu maannvaa| paramaM khalu paDicchannA, mAyAe dutttthmaannsaa||1|| 1. duSTahRdaya vAle manuSya sacamuca meM mAyA-dambha se AcchAdita rahate haiN| ataH unake zIla-svabhAva ko jAnakara unake sAtha rahanA mAnava ke liye zakya/saMbhava nahIM hai| 1. Callous individuals are addicted to attachment and vanity Any proximity with them is beyond redemption. Niyadose NigRhaMte ciraM pi nnovdNse| 'kiha maM koviNa jANaM', jANe Natthi hiyaM syN||2|| 2. ve apane doSoM ko chipAte haiM, cirakAla taka prakaTa nahIM hone dete haiM aura ve samajhate haiM ki 'hamAre doSoM ko koI nahIM jaantaa|' vastutaH aisA samajhane vAle svahita ko nahIM jAnate haiN| 2. They excel in concealing their angularities. However, their simulation is not fool-proof and these ill-advised beings are inevitably exposed. 252 isibhAsiyAiM suttAI

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jeNa jANAmi appANaM, AvI vA jai vA rahe / ajjayAriM aNajjaM vA, taM NANaM ayalaM dhuvaM // 3 // 3. jisake dvArA maiM apanI AtmA ko jAna sakUM aura jisa samaya pratyakSa yA parokSa meM hone vAle zobhana athavA azobhana karmoM ko pahacAna sakUM, vahI jJAna acala aura zAzvata hai| 3. That knowledge is true and eternal which capacitates us to discern the good from the evil, be it tangible or intangible. suyANi bhitti cittaM, kaTThe vA suNivesitaM / maNussahidayaM puNiNaM, gahaNaM duvviyANakaM // 4 // 4. bhitti (dIvAra) aura kASTha para citrita citroM ko samajhanA sarala hai kintu mAnava ke hRdaya kA avadhAraNa ( nizcaya) karanA gahana aura duHzakya hai| 4. It is easy to appreciate murals on wall and carvings on wood while it is well-nigh impossible to fathom the human heart. aNNahA sa maNe hoti, aNNaM kuNaMti kammuNA / aNNamaNNANi bhAsato, maNussagahaNe hu se / / 5 / / 5. jisake mana meM bhinnatA hai, jisakA karma (kArya) bhinna hai tathA jisakI vANI meM bhinnatA hai, aisA manuSya gahana (durbhedya) hotA hai / 5. One, whose thought, word and deed are at variance with one another is truly enigmatic. taNakhANu- kaNTaka- latA - ghaNANi vallIghaNANi gahaNANi / saDha - NiyaDisaMkulAI, massahidayA gahaNANi / / 6 / / 6. ghAsa, ThUMTha, kaNTaka yukta latA - samUha aura vallisamUha kI gahanatA ke samAna manuSya kA hRdaya zaThatA (kSudratA) se vyApta, saMkulita aura durbodhya hotA hai| 6. Human heart is as crooked, puzzling and incomprehensible as tangled tufts or grass, thorny creepers and jumbled up vegetation. bhuMjittuccAvae bhoe, saMkappe kaDamANase / AdANarakkhI purise, paraM kiMci Na jANati / / 7 / / 7. parigraha pipAsu manuSya saMkalpa pUrvaka apanA mAnasa isa prakAra kA banA letA hai ki 'maiM uccatara bhogoM kA upabhoga karatA rhuuN'| isa saMkalpa ke atirikta vaha kucha bhI nahIM jAnatA hai / 4. aMgirasa adhyayana 253

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7. An acquisitive individual burns with desire, craving for mundane and wanton luxuries and is blind to all other feelings and urges. aduvA parisAmajjhe, aduvA vi rahe kddN| tato Nirikkha appANaM, pAvakammA nnirumbhti||8|| 8. pariSad (sabhA) meM dUsarA rUpa hai aura ekAnta (akele) meM kucha aura rUpa hai| kintu, mumukSu sAdhaka AtmA kA nirIkSaNa kara pApakarmoM ko rokatA hai| 8. A pattern of thought that operates in crowd is different from that in privacy. Hence an aspirant engages in introspection and wards off sinful deeds carefully. dappaciNNaM sapehAe, aNAyAraM ca appnno| aNuvaTThito sadA dhamme, so pacchA pritppti||1|| 9. jo svakRta duSpraNIta (azubhavRtti se ekatrita) karma aura anAcAroM ko dekhatA huA bhI upekSA karatA hai aura dharma ke liye sadA anupasthita rahatA hai vaha pIche (jIvana kI saMdhyA meM) pachatAtA hai| 9. One who negligently tolerates the onrush of vices and sins and is apathetic to pious deeds has nothing but repentance at the long last. suppaiNNaM saMpehAe, AyAraM vA vi appnno| supatidvito sadA dhamme, so pacchA uNa tippti||10|| 10. jo svayaM ke supraNIta (zubhavRtti se ekatrita) karma aura zreSTa AcAravyavahAra kA nirIkSaNa karatA hai tathA Atma-dharma ke prati supratiSThita hotA hai vaha pIche (jIvana kI saMdhyA meM) nahIM pachatAtA hai| 10. One who nurtures pious deeds and ethical conduct and promotes self-realisation has nothing to regret in the end. puvvarattAvarattammi, saMkappeNa bahuM kddN| sukaDaM dukkaDaM vA vi, kttaarmnnugcchi||11|| 11. pUrvarAtri aura apara rAtri meM saMkalpoM ke dvArA jo bhI sukRta athavA duSkRta kArya kiye haiM ve kartA kA anugamana karate haiM arthAt kartA ke sAtha calate haiN| ___11. Good deeds or bad, that one has performed consciously in the prime of his life or in its wake, follow him as does a shadow. 254 isibhAsiyAI suttAI

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sukaDaM dukkaDaM vA vi, appaNo yAvi jANati / Na ya NaM aNNo vijANAti, sukkaDaM Neva dukkaDaM / / 12 / / 12. apane sukRta (acche ) yA duSkRta (bure karmoM ko svayaM hI jAnatA hai, kintu anya vyakti kisI dUsare ke acche yA bure karmoM ko nahIM jAna sakatA hai| 12. It is not given to others to know the moral texture of one's deeds. It is he alone who owns this knowledge. raM kallANakAri pi, pAvakAriM ti bAhirA / pAvakAriM api te bUyA, sIlamaMto tti bAhirA // 13 // 13. bAharI duniyA vAle arthAt ajJAnivRnda kalyANakArI ko bhI pApakArI batalAte haiM aura ajJAnivRnda pApakArI ko bhI sadAcArI batalAte haiN| 13. To an ignorant, good deeds might appear as tainted and vice versa. coraM pitA pasaMsanti, muNI vi garihijjatI / Na se ittAvatA'core, Na se ittAvatA'muNI / / 14 / / 14. ajJAnI loga cora kI bhI prazaMsA karate haiM aura muni kI bhI garhA (ghRNA) karate haiN| una ajJAnivRnda kI prazaMsA yA nindA se cora sAhUkAra nahIM bana jAtA hai aura muni asaMyamI nahIM bana jAtA / 14. The ignorant adulate the burglar and disparage the saint. Such opinions leave the meanness of a burglar and nobility of a saint intact. NaNNassa vayaNA'core, NaNNassa vayaNA'muNI / appaM appA viyANAti, je vA uttamaNANiNo / / 15 / / 15. anya kisI ke kahane se koI cora nahIM bana jAtA hai aura kisI dUsare kI vANI se koi muni (saMyamI) nahIM bana jaataa| apanI AtmA ko vaha svayaM jAnatA hai athavA uttamajJAnI (sarvajJa) jAnate haiN| 15. Appellation of the like epithet does not reduce one to a common criminal nor ennoble one to sainthood. The subject himself or the enlightened one alone knows the true moral worth of an individual. jar3a me paro pasaMsatti, asAdhu sAdhu mANiyA / bhAsA, appANaM asamAhitaM / / 16 / / sAtA 4. aMgirasa adhyayana 255

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16. asAdhu aura asaMyata hone para bhI yadi dUsare loga mujhe sAdhu aura saMyata kaha kara merI prazaMsA karate haiM, to unakI vaha prazaMsA merI asaMyata AtmA ko sAntvanA nahIM de sktii| 16. While I am a libidinous crook, laurels reserved for saints will not console my anguished soul. jai me paro vigarahAti, sAdhu santaM nnirNgnnN| ___Na me sakosae bhAsA, appANaM susmaahitN||17|| 17. yadi maiM sAdha, zAnta aura nirlepa haiM, phira bhI dasare loga mere se ghRNA va merI avamAnanA karate haiM to usakI AkrozamayI vANI merI samAdhi yukta AtmA ke Akroza kA kAraNa nahIM bana sktii| 17. If I am chaste, calm and pious; deprecation and caluminy from others will hardly be able to tamper with my inborn quietude. jaM ulUkA pasaMsanti, jaM vA Nindanti vaaysaa| jiMdA vA sA pasaMsA vA, vAyujAle vva gcchti||18|| 18. ulUka jisakI prazaMsA kareM aura kaue jisakI nindA kareM; vaha nindA aura prazaMsA, donoM hI vAyujAla (havA) kI taraha ur3a jAte haiN| 18. Laurels from fools and reprehension from crooks carry little weight and evaporate in no time. jaM ca bAlA pasaMsanti, jaM vA Nindanti koviyaa| NindA vA sA pasaMsA vA, pappA ti kurue jge||19|| 19. ajJAnI jisakI prazaMsA karate haiM aura krodhI jisakI nindA karate haiN| aisI nindA aura prazaMsA isa mAyAvI jagata meM sarvatra vidyamAna hai| 19. Such is the nature of this illusory universe that we find indiscreet folk conferring honours and irascible fellows condemning some one or the other. jo jattha vijjatI bhAvo, jo vA jattha Na vijjtii| so sabhAveNa savvo vi, lokammi tu pvtttii||20|| 20. jo bhAva (padArtha) yahA~ vidyamAna haiM athavA jo bhAva (padArtha) yahA~ avidyamAna haiM ve saba padArtha isa samasta vizva meM svAbhAvika rUpa se pravartamAna (sakriyarUpa se vidyamAna) rahate haiN| 256 isibhAsiyAI suttAI

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20. Things that are evident and those that are missing, both do exist in effect, naturally.. visaM vA amataM vA vi, sabhAveNa uvditN| caMda-sUrA maNI jotI, tamo aggI divaM khitii||21|| 21. isa vizva meM viSa, amRta, candra, sUrya, maNi, jyoti, andhakAra, agni, svarga aura pRthvI saba kucha svabhAva se vidyamAna haiN| 21. Hemlock, nectar, sun, moon, gems, light, darkness, fire, heaven and earth all exist of their own accord. vadatu jaNe jaM se icchiyaM, kiM Nu karemi udinnnnmppnno| bhAvita mama Natthi elise, iti saMkhAe Na sNjlaamhN||22|| 22. ajJAnivRnda jo cAhe vaha bola sakate haiM, aisA jAnakara kyoM na maiM apane Atma-svabhAva ko jAgRta kruuN| mujhase vaha santuSTa nahIM hai, aisA samajhakara maiM una logoM para kupita nahIM hotA huuN| 22. The reckless blurt as they choose. Condemnations at their hand should in fact prompt me to sublimate myself to my true selfhood. My failure to ingratiate such ones is scanty reason for me to be frustrated. akkhovaMjaNamAdAya, sIlavaM susmaahite| appaNA cevamappANaM, codito vahate rhN||23|| 23. aSTa pravacana mAtA (5 samiti aura 3 gupti) rUpa akSa (dhurA) se yukta zIlavAna aura susamAhita AtmA kA ratha AtmA ke dvArA prerita hokara calatA hai| 23. The eight spokes of virtuousness constitute the axle of the wheels of the spiritual chariot that propel human self. sIlakkharahamArUDho, nnaanndNsnnsaarthii| appaNA ceva appANaM, codittA subhemehtii||24|| 24. zIla hI jisakA dhurAyukta ratha hai, jJAna aura darzana jisake sArathi haiN| aise ratha para ArUr3ha hokara AtmA apane Atma-svabhAva ko prerita karatA hai aura zubha-kalyANakArI sthiti ko prApta karatA hai| 24. Virtue is the spoked chariot and wisdom and true perspective its charioteers. Self rides such a vehicle and rallies itself to win the absolute state. 4. aMgirasa adhyayana 257

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evaM se siddhe buddhe virate vipAve daMte davie alaM tAI No puravi iccatthaM havvamAgacchati tti bemi / (ii) cautthaM AMgIrasanAmajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura vaha bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat, bhAradvAjagotrIya aMgaRSi / AMgIrasa nAmaka RSi) kahatA hU~ / This is the means, then for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such being is freed of the chain of reincarnations. Thus I (Angiras Bharadwaja the seer) do pronounce. bhAradvAja AMgIrasa RSi nAmaka cauthA adhyayana pUrNa huA / 4 / 258 isibhAsiyAI suttAI ...

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5. paMcamaM pupphasAlajjhayaNaM mANo paccotarittANaM viNae appANuvadaMsae / pupphasAlaputte arahatA isiNA buiyaM / mAnarahita hokara vinaya ke dvArA Atma-svarUpa ko dekhane vAle arhat puSpazAlaputra RSi aisA kahate haiN| Shedding all vanity, Pushpashalputra, the enlightened, speaks thus in all modesty. puDhaviM Agamma sirasA, thale kiccANa aMjaliM / pANa- bhojaNa se ciccA, savvaM ca sayaNAsaNaM / / 1 / / 1. unhoMne pRthvI para mastaka rakha kara, bhUmi para (mastaka ke nIce) aMjalibaddha hokara, bhojana - pAnI aura samasta zayanAsanoM kA tyAga kara diyaa| 1. He bowed in obeisance and clasped his palms in a modest posture. He discarded all meals, drink and luxurious mattresses. NamaMsamANassa sadA, saMti Agamma vaTTatI / kodha-mANappahINassa, AtA jANati pajjave // 2 // 2. namana karane vAlA arthAt vinayamAna sarvadA zAnti aura Agamika jJAna meM vicaraNa karatA hai| krodha aura mAnarahita AtmA samasta paryAyoM ko jAnatA hai| 2. One shorn of ego is ever endowed with scriptural wisdom and tranquillity. A self freed from wrath and ego is ever aware of all the modes of matter that are extant. Na pANe ativAtejjA, aliyAdiNNaM ca vajjae / Na mehuNaM ca Na sevejjA, bhavejjA apariggahe // / 3 // 3. prANoM kI hiMsA na kreN| alIka vacana (asatya) aura caurya vRtti kA tyAga kreN| maithuna kA sevana na kareM aura aparigrahI bneN| 3. No life be destroyed. Insincere utterance and theft be abandoned. Libido, be never indulged and acquisition ever discarded. 5. puSpazAlaputra adhyayana 259

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kodha-mANa-pariNassa, AtA jANati pjjve| kuNimaM ca Na sevejjA, smaadhimbhidNse||4|| 4. krodha aura mAna kA parijJAtA Atma-paryAyoM ko jAnatA hai samAdhi ke svarUpa kA jAnakAra mAMsa (kuNima) kA bhI sevana nahIM kre| 4. One having awareness and rejection of anger and ego, knows all modes of soul. Such a meditative genius should discard flesh eating. evaM se siddha buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| (ii) paMcamaM pupphsaal-naamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura vaha bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (puSpazAlaputra RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation,. piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnation. Thus I (Pushpashalputra, the seer) do pronounce. puSpazAlaputra nAmaka pAMcavAM adhyayana samApta huaa|5| 260 isibhAsiyAI suttAI

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6. chaTTaM vakkalacIrijjhayaNaM tameva uvarate mAtaMgasaDDe kAyabhedAti AyatitamudAhare devadANavANumataM / khalu bho lokaM saNarAmaraM vasIkatameva maNNAmi, tamahaM bemi / teNemaM viyatta-vakkalacIriNA arahatA isiNA bujhataM / jisa prakAra mAtaMga zarIra tyAga ke samaya gahana vana meM jAtA hai usI prakAra mAtaMga -- hAthI kI taraha AcaraNa karane vAlA zrAddha - zrAvaka arthAt mAtaMga zrAddha una azubhavRttiyoM se rahita hokara bhaviSya meM kAyabheda - zarIratyAga ke liye gamana karatA hai| usI ko deva aura dAnavoM se anumodita kahate haiM / bho mumukSu ! nizcaya se manuSya aura devoM se yukta yaha loka jisake vazIbhUta (AdhIna) hai, usakA maiM pratipAdana karatA huuN| aisA arhata gItArtha athavA vRddha valkalacIrI RSi bole A wanton being who behaves like an intoxicated elephant will shed such vicious trends to attain liberation at the end. I uphold this theme endorsed, in the past, by beings of all categories. I propound vehemently that the entire universe revolves around this ethical doctrine. - So pronounced valkalchiri, the aged sire GITARTH tu Na nArIgaNapamatte, appaNo ya abaMdhave ! | purisA ! jatto vi vaccaha, tatto vi judhire jaNe / / 1 / / 1. he puruSa ! strivRnda ke prati atyAsakti ko dhAraNa karake apanA hI zatru mata na tujha se jitanA bhI sambhava ho utanA hI tU strI ke prati Asakti se yuddha kara / 1. Thou O Man, free thyself of lecherous attraction to females. It is suicidal indeed. Tirelessly combat such a libido. NiraMkuse va mAtaMge, chiNNarassI hae vi vA / NANappaggahapabhaTTe, vividhaM pavate pare // 2 // 2. aMkuza rahita hAthI aura lagAma rahita ghor3A svacchanda ho jAtA hai, usI prakAra jJAnarUpa aMkuza se rahita manuSya svacchandAcaraNa karatA hai| 6. vakkalacIrI adhyayana 261

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2. Like a riderless elephant and reinless steed, man indulges in wantonness without the discipline of knowledge. NAvA akaNNadhArA va, sAgare vAyuNeritA / cavalA dhAvate NAvA, sabhAvAo akoviyA // 3 // 3. nAvika rahita naukA vAyu se prerita hokara samudra meM capalatA se daur3atI hai arthAt dizAjJAnarahita bhaTakatI rahatI hai, usI naukA ke samAna ajJAnI manuSya bhI svabhAva se saMsAra-samudra meM bhaTakate rahate haiN| 3. As does a rudderless boat, a myopic individual keeps wandering this ocean-like world. Nare / mukkaM pupphaM va AgAse, NirAdhAre tu se daDhasambaNibaddhe tu vihare balavaM vihiM // 14 // 4. nirAdhAra AkAza meM chor3e hue puSpa ke samAna, dRr3ha rassI se baddha usa mAnava ke lie vidhi (bhAgya) hI balavAna hai| 4. Providence alone can save such a hopeless being who resembles a flower tightly bound and then floated in the windy sky. suttamettagatiM ceva gattakAme vi se jahA / evaM laddhA vi sammaggaM, sabhAvato akovite / / 5 / / 5. jisa prakAra gamana karane kI icchA hone para bhI vaha sUtra (rassI) se baddha hone ke kAraNa gamana nahIM kara sakatA, usI prakAra svabhAva se ajJAnI puruSa samyak mArga prApta karake bhI (karma rassI se jakar3A hone ke kAraNa ) lakSya ko prApta nahIM kara sktaa| 5. The tie keeps the flower bound. Similarly an indiscreet being can hardly move towards the attainment of his target notwithstanding the urge to do so. jaM tu paraM NavaehiM, aMbare vA daDhasuttaNibaddhe tti, vihare balava vihaMgame / vihiM / | 6 || 6. jaba dUsare ko AkAza meM navIna (svatantra) dekhatA hai aura pakSI ko svatantra ur3AneM bharate dekhatA hai, taba svayaM ko dRr3ha rassI se Abaddha dekhatA hai| aise mAnava ke liye vidhi hI balavAna hai| 6. His tethered state arouses despair in him while he witnesses freely soaring birds in the sky. Such the destiny of these wretched beings. 262 isibhAsiyAI suttAI

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NANappaggahasaMbandhe, dhitimaM pnnihitindie| suttamettagatI ceva, tadhA sAdhU nnirNgnne||7|| 7. dhairyazIla, damitendriya aura nirlepa sAdhu sUtra-mAtra-gati kA avalaMbana lekara arthAt usI rassI ko aneka prakAra se aMkuza (lagAma, nAtha) ke rUpa meM prayoga kre| 7. An ascetic aspirant should wisely manipulate these very binding chords to restrain his urges. sacchaMdagatipayArA, jIvA sNsaarsaagre| kammasaMtANasaMbaddhA, hiMDaMti vivihaM bhvN||8|| 8. karma-paramparA se sambaddha jIva svacchanda gati se saMcaraNa karate hue saMsAra-samudra meM vividha bhavoM ke dvArA bhaTakate rahate haiN| 8. Individuals riveted to karmic smear keep reaming endlessly like flotsam and jetsam. itthI'Nugiddhe vasae, appaNo ya abNdhve| jatto vi vajjatI purise, tatto vi judhire jnne| mannatI mukkamappANaM, paDibaddhe plaayte||1|| 9. he puruSa! strivRnda ke prati atyanta Asakti ko dhAraNa karake tU apanA hI zatru mata bn| tU jitanA hI isakA tyAga karegA utanA hI tU upazAnta bnegaa| jo apane Apako mukta mAna letA hai vaha pratibaddha hokara palAyana karatA hai| 9. It is fatal to abandon oneself to lascivious urges. A curb on these would win transcendental place within. An imagined liberation is another name for severes bondage. viyatte bhagavaM vakkalacIri uggatave tti| ugra tapazcaryA ke dvArA gItArtha valkalacIrI karmarahita hue| Gitartha Valkalchiri attained emancipation by the dint of austerities and penitence. evaM siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| (ii) chaTuM vkklciirinaamjjhynnN| 6. vakkalacIrI adhyayana 263

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isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura vaha bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (gItArtha valkalacIrI) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, (Valkalchiri, the seer) do pronounce. vakkalacIrI nAmaka chaThA adhyayana pUrNa huA / 6 / 264 isibhAsiyAI suttAI ...

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7. sattamaM kummAputtajjhayaNaM savvaM dukkhAvahaM dukkhaM, dukkhaM UsuyattaNaM / dukkhI va dukkaracariyaM carittA savva - dukkhaM khaveti tavasA / tamhA adINamANaso dukkhI savvadukkhaM, titikkhejjAsi tti kummAputteNa arahatA isiNA buiyaM / samasta duHkha duHkhadAyI haiN| utsukatA / icchA, abhilASA duHkha hai aura isako dhAraNa karane vAlA duHkhI hI hai| duHkhI duSkara cAritra aura tapazcaryA kA AcaraNa kara samasta duHkhoM kA kSaya kara sakatA hai| ataH duHkhI vyakti adInamana hokara samasta duHkhoM ko sahana kare / aisA arhat kUrmAputra RSi bole| All anguish is painful. Impatience, inquisitiveness, desire are woes. One suffering from these drives is unhappy. He ultimately discards all woes by means of embracing asceticism and austerities. Let one puritanically stand all woes falling to his lot. So spoke kurmaputra, the enlightened seer. jaNavAdo Na tAjjA, atthittaM tavasaMjame / samAdhiM ca virAheti, je riTThacariyaM care // 1 // 1. janavAda -- lokanindA tapa aura saMyama ke astitva kA rakSaNa nahIM kara sktii| jo duritAcaraNa karate haiM ve samAdhi kA nAza karate haiN| 1. Indulging in gossip and character assassination is antipathetic to asceticism and spiritual practices. Such wanton beings ruin their spiritual attainment. AlasseNAvi je kei, ussuattaM Na gacchati / teNAvi se suhI hoi, kintu saddhI parakkame / / 2 / / 2. jo koI pramAdavaza bhI utsukatA / icchA kI ora gamana nahIM karatA hai usase bhI vaha sukhI hotA hai, kintu zraddhAzIla athavA dhairyazIla pramAdAcaraNa na kare, zreSTha puruSArtha kare / 7. kUrmAputra adhyayana 265

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2. One escaping urge and inquisitiveness, spontaneously, owing to spiritual indolence also earns happiness. But one who consciously and deservedly earns it does truly so. AlassaM t pariNAe, jaatii-mrnn-bNdhnnN| uttimaTTavaraggAhI, vIriyAto privve||3|| 3. janma-maraNa ke bandhana ke rUpa meM pramAda parijJAta (vikhyAta) hai| ataH mumukSu sarvottama paramArthatattva athavA saMyama ko grahaNa kare aura Atmabala ko pUrNarUpa se jAgRta (prakaTa) kre| 3. Spiritual indolence generates reincarnation. That enjoins upon the aspirant to doggedly practice spiritualism and asceticism to realise his true potential. kAmaM akAmakAmo, . attattAe privve| sAvajjaM NiravajjeNaM, pariNNAe parivvaejjAsi tti||4|| 4. kAma ko akAma banAkara arthAt vAsanAoM para vijaya prApta kara AtmA kA rakSaNa karatA huA vicaraNa kre| niravadya ke mAdhyama se jJAnapUrvaka sAvadha kA pratyAkhyAna karatA huA vicaraNa kre| 4. Let one smother all urges and desires to lend strength to human soul. The sinful urges be so manipulated that all end in the practice of totally sinfree state. evaM se siddha buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| sattamaM kummaaputtnaamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat kUrmAputra RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Kurmaputra, the seer, do pronounce. kUrmAputra nAmaka sAtavAM adhyayana pUrNa huaa|7| 266 isibhAsiyAI suttAI

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8. aTumaM ketalijjhayaNaM AraM duguNeNaM, pAraM ekgunnennN| ketaliputteNa isiNA buitN| isa loka meM (AtmA) do guNa (jJAna-cAritra) se yukta rahatA hai aura paraloka (siddhisthAna) meM eka guNa (jJAna) se yukta hotA hai| athavA isa loka meM AtmA dviguNita (rAga-dveSa) pAza se baddha hotA hai aura paraloka meM eka guNa (jJAna) se baddha hotA hai| aisA ketaliputra RSi bole| In this world the soul is endowed with two qualitiesknowledge and virtuousness while hereafter there is only one quality, that of knowledge. From another angle of vision the soul is bound by the twin chords of attachment-aversion while in this world, but hereafter it is sheer knowledge that characterises it. This is the thesis of kaitaliputra, the seer. iya uttamagaMthachedae, rahasamiyA luppaMti va acchtii| sayaM vocchiMda kammasaMcayaM, kosArakIDe va jahAi bNdhnnN||1|| 1. jisa prakAra ratha kI dhurI meM se kIla ke lupta ho jAne para ratha bhagna ho jAtA hai, jisa prakAra kauzakITa (rezama kA kIr3A) apane tantubandhanoM kA tyAga kara mukta ho jAtA hai, usI prakAra uttama saMyama (tyAga) ke dvArA nirgrantha-mithyAtvAdi Abhyantara parigrahoM kA nAza karane vAlA mumukSu muni rAga-dveSa se rahita hokara pApa kA chedana karatA hai aura bandhana (rAga-dveSAdi karmabandhana) kA tyAga karatA hai athavA uttama granthoM kA jJAtA ratha kI zabhyA (rathacakra kI banI rekhA) kI bhAMti pApa karmoM ko lupta kara loka bandhana se mukta ho jAtA hai| 1. As a chariot wheel casts its rivets prior to its collapse and the silk-worm mottle its fibrous cocoon, so does a truly nonacquisitive aspirant by discarding the inner involuted bonds of vicious attachment aversion. tamhA eyaM viyANiya gaMthajAlaM dukkhaM duhAvahaM chiMdiya ThAi sNjme| se hu muNI dukkhA vimucci| 8. ketali adhyayana 267

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evaM siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / ketalinAmajjhayaNaM aTTamaM / ataH jo isa grantha - jAla ( mithyAtvAdi Abhyantara parigrahoM ke samUha lokabandhana) ko duHkha kA hetu aura duHkhaprada jAnakara, usakA chedana karatA hai aura saMyama meM sthira hotA hai, vaha muni duHkhoM se vimukta ho jAtA hai| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (ketaliputra RSi) kahatA hU~ / The mendicant who discovers the binding woeful nature of all bondages and acquisition, rightly demolishes these to win tranquillity and lasting wisdom and thus abadons al woe. This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, kaitaliputra, the seer, do pronounce. ketali nAmaka AThavAM adhyayana pUrNa huA / 8 / 268 isibhAsiyAI suttAI ...

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9. navamaM mahAkAsavajjhayaNaM jAva jAva jammaM tAva tAva kmm| kammuNA khalu bho payA siyA, samiyaM uvanicijjai avicijjai y| mahai-mahAkAsaveNa arahatA isiNA buitN| jaba-jaba taka janma hai taba-taba taka karma hai| bho mumukSu! nizcaya hI karma se prajA/bhava-paramparA utpanna hotI hai| samyak pravRtti se ina karmoM kA hrAsa aura nAza (kSaya) hotA hai| aisA arhat, zreSTha mahAkAzyapa RSi bole____So long as there is life, there is Karmas. Be aware O aspirant, of Karmas, that generate existence. These Karmas gradually decline and evaporate by means of equanimitous character. So said, Mahakashyap seer, the great : kammuNA khalu bho appahINeNaM puNaravi Agacchai hatthaccheyaNANi pAyaccheyaNANi evaM kaNNa nakka u? jibbha sIsadaMDaNANi, udiNNeNa jIvo kodRNANi pitRNANi tajjaNANi tAlaNANi, vahaNAI baMdhaNAI parikilesaNAI, aMdubaMdhaNAI niyalabaMdhaNANi jAvajIvabaMdhaNANi niyalajuyalasaMkoDaNamoDaNAI hiyayuppADaNAI dasaNuppADaNAI ullambaNAI olambaNAI ghaMsaNAI gholaNAI pIlaNAI sIhapucchaNAI kaDaggidAhaNAI bhattapANanirohaNAI, dogaccAiMdobhattAiMdomaNassAiMbhAumaraNAiM bhagaNimaraNAI puttamaraNAI dhUyamaraNAI bhajjamaraNAI aNNANi ya sayaNa-mittabaMdhuvaggamaraNAI tesiM ca NaM dogaccAI dobhattAI domaNassAI appiyasaMvAsAiM piyavippaogAI hIlaNAI khiMsaNAI garahaNAI pabvahaNAiM paribhavaNAI AkaDaDhaNAI aNNayarAiM ca dukkhadomaNassAI paccaNubhavamANe aNAiyaM aNavadaggaM dIhamaddhaM cAuraMtasaMsArasAgaraM annupriyttttti| kammuNA pahINeNaM khalu bho jIvo no Agecchati hatthacchedaNANi tAiMceva bhANiyavvAiMjAva saMsArakaMtAraM vIIvaittA sivamayalamaruyamakkkha yamavvAbAhamapuNarAvattaM sAsayaM ThANamabbhuvagae cittuNti| bho mumukSu! nizcayapUrvaka AtmA karma-rahita na hone para saMsAra meM punaH punaH AtA hai| (saMsAra meM rahate hue kahIM isake) hAtha kA chedana hotA hai| kahIM paira kATe 9. mahAkAzyapa adhyayana 269

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jAte haiN| isI prakAra kahIM kAna, nAka, hoMTha, jIbha kA chedana hotA hai| zira daNDita kiyA jAtA hai, muMDita kiyA jAtA hai / udvigna jIva kA mardana kiyA jAtA hai, pITA jAtA hai, tarjita kiyA jAtA hai, pratAr3ita kiyA jAtA hai, vadha kiyA jAtA hai, bandhanoM se jakar3A jAtA hai, bandhanoM se atyanta duHkhI kiyA jAtA hai, jaMjIra se bAMdhA jAtA hai, gADhabandhanoM se bAMdhA jAtA hai, jIvana paryanta bAMdha kara rakhA jAtA hai, zrRMkhalA se bAMdhakara eka sAtha kase jAte haiM aura maror3e jAte haiM, hRdaya ukhAr3A jAtA hai, dAMta ukhAr3e jAte haiM, phAMsI lagAkara laTakAyA jAtA hai, nIcA laTakAyA jAtA hai, ghasITA jAtA hai, ragar3A jAtA hai, pilA (dabAyA jAtA hai, pITha kI camar3I utArI jAtI hai athavA puruSa cihna ko naSTa kiyA jAtA hai, kaTAgni dAha meM jalAyA jAtA hai, bhojana - pAnI rokA jAtA hai, dAridrya se pIr3ita hai, bhojana ke abhAva se duHkhI hai, zokagrasta hai| bhAI-bahina, putra-putrI, patnI kI mRtyu tathA svajana, mitra, aura parijanoM ke maraNa se, unakI daridratA se aura bhojanAbhAva se zokagrasta hai / apriya kA saMyoga, priya kA viyoga, apamAna, avarNavAda / nindA, ghRNA, atyadhika vyathA, parAjaya tathA aura bhI aneka duHsahya duHkha evaM duHzcintAoM kA anubhava karatA huA ekAkI AtmA anAdi, aparimita, lambe rAste vAle caturgatirUpa saMsAra samudra meM paribhramaNa karatA hai| bho mumukSu ! karma se rahita hone para yaha jIva nizcayataH punaH nahIM AtA hai aura hastacchedanAdi se lekara duHsahya duHkha evaM duzcintA paryanta ke samasta duHkhoM se mukta ho jAtA hai tathA vaha saMsAra rUpa bIhar3a vana ko pAra kara, zivarUpa, acala- sthira, aruja - rogarahita, akSaya, avyAbAdha, punarAgamana - rahita zAzvata sthAna ko prApta kara sthiti karatA hai| . A partial dissolution of karmas is sure to generate reincarnation. The individual has to suffer amputation or incarceration of extremities, ear-lobes, nose, lips and tongue. The skull is beaten or tonsured, the woe-begone individual variously pierced, hit, tortured, marauded, tethered like a cattle, chained and fettered all his life, bound and twisted, his heart is punctured denture is knocked out, he is hanged, sometimes hung low, dragged, bruised and sandwiched, skinned from the back, flogged, castrated, brandished, starved mealless and waterless. He is often penurious, hungry and bereft of brother, sister, son, daughter, consort and kins or anguished due to his poverty and other misfortunes. He suffers a juxtaposition with the enemy, bereavement of the friend, humiliation, infamy, hatred, anguish, defeat and intolerable woe and thus does he traverse along the interminable desolate course of four-fold destinies in the mundane existence. Know it for 270 isibhAsiyAI suttAI

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certain, O aspirant, that there is no further unfortunate reversion to mundane existence, once the Karmic fallout is fully disposed of. No more incarcerations, woes and anguishes thenceforth. No more reincarnation thereafter. He attains the ultimate and stays ever in bliss and transcendental tranquillity, freed of all possibilities of recurrence of life and death. kammamUlamanivvANaM, saMsAre svvdehinnN| kammamUlAI dukkhAI, kammamUlaM ca jmminnN||1|| 1. saMsAra ke samasta dehadhAriyoM ke bhava-bhramaNa kA mUla karma hai| duHkhoM kA mUla karma hai aura janma kA mUla bhI karma hai| 1. Karmas generate reincarnation for all living beings. These Karmas cause woe and draw one to mundane existence. saMsArasaMtaImUlaM, puNNaM pAvaM purekddN| puNNapAvanirohAya, sammaM sNprivve||2| 2. pUrva meM Acarita puNya aura pApa hI saMsAra-paramparA ke mUla haiN| puNya aura pApa kA nirodha karane ke liye mumukSu samyak prakAra se saMyama grahaNa kre| 2. The moral desert emanating from past deeds lands us into our mundane state. The aspirant should smother all Karmic accumulation of good and evil deeds by an ascetic feat. puNNapAvassa AdANe, paribhoge yAvi dehinnN| saMtaIbhogapAoggaM, puNNaM pAvaM sayaM kddN||3|| 3. svakRta puNya aura pApa ke phalasvarUpa hI dehadhArI prANI ko puNya-pApa ke grahaNa aura paribhoga meM bhogane yogya vastuoM kI paramparA prApta hotI hai| 3. Mundane rewards and punishments are a direct consequence of good and evil deeds. saMvaro nijjarA ceva, punnnnpaavvinnaasnnN| saMvaraM nijjaraM ceva, savvahA smmmaayre||4|| 4. saMvara aura nirjarA puNya aura pApa ke vinAzaka haiN| ataH (mumukSu) saMvara aura nirjarA kA pUrNarUpeNa samyak prakAra se AcaraNa kre| 4. Let the aspirant practice desirelessness and piety to exhaust all good and evil accumulation of deeds and resolutely choke further generation of Karmas. 9. mahAkAzyapa adhyayana 271

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micchattaM aniyattI ya, pamAdo yAvi nneghaa| kasAyA ceva jogA ya, kammAdANassa kaarnnN||5|| 5. mithyAtva, anivRtti (avirati), aneka (pA~ca) prakAra kA pramAda, kaSAya aura yoga karmAdAna-karmagrahaNa karane ke kAraNa haiN| 5. Falsity, non-purgation of urges, fivefold lethargy, nonspiritual accumulation and attachment generate Karmas and their accumulation. jahA aMDe jahA bIe, tahA kammaM sriirinnN| saMtANe ceva bhoge ya, naannaavnnnnttmcchdd||6|| 6. jaisA aNDA hogA, jaisA bIja hogA (vaisA hI pakSI aura dhAnya hogaa|) isI prakAra jaise karma hoMge vaise hI dehadhAriyoM ko santAna aura bhoga prApta hoNge| karma ke hI kAraNa inameM vividhatA prApta hotI dikhAI detI hai| 6. As the ovum and seed so the outcome. As the actions so the progeny of individuals. It is actions or Karmas that evince such a numberless variety of destiny. nivvattI vIriyaM ceva, saMkappe ya anneghaa| nANAvaNNaviyakkassa, dArameyaM hi kmmunno||7|| 7. niSpatti (bhava/racanA), puruSArtha, aneka prakAra ke saMkalpa aura vividha prakAra ke vitarka hI karma ke dvAra haiN| 7. Manifestation, enterprise, manifold resolutions and ideations generate Karmas. esa eva vivaNNAso, saMvuDo saMvuDo punno| kamaso saMvaro neo, dessvvvikppio||8|| 8. pUrvokta karma-dvAra hI AtmA ke viparyAsa (vaibhAvika) rUpa haiN| ataH ina karma-dvAroM kA punaH-punaH nirodha karatA huA AtmA ko pApa se saMvRta kare tathA kramazaH deza saMvara aura sarva saMvara kI ora bar3hatA jaave| 8. These seeds of Karmas present the soul in its adventitious form. Hence it is enjoined upon each of us to smother these Karma generators then and there to protect the soul from sin and proceed towards Karma annihilation, complete or incomplete. sovAyANA nirAdANA, vipaakeyrsNjyaa| uvakkameNa tavasA, nijjarA jAyae syaa||1|| 272 isibhAsiyAI suttAI

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9. sopAdAna, (grahaNarUpa sakAma), nirAdAna (agrahaNarUpa akAma) vipAkodaya (savipAkA), pradezodaya Adi aura upakrama (anudita karmoM ko udaya meM lAnA) sahita tapa se karmoM kI nirantara nirjarA hotI hai| 9. Dissolving the selfish and selfless Karmas and turning the latent ones into patent form will result in liberation from accumulated Karmas by means of penances. saMtataM baMdhate kammaM, nijjareti ya sNttN| saMsAragoyaro jIvo, viseso u tavo mto||10| 10. saMsAra meM bhramaNa karane vAlI AtmA nirantara karma bAMdhatI hai aura nirantara una karmoM kI nirjarA bhI karatI hai| kintu, tapa se hone vAlI nirjarA hI viziSTa nirjarA hai| ___10. The soul incessantly creates and simultaneously destroys Karmas during its mundane course. However, dissolution of Karmas is best achieved as a result of penances. aMkurA khaMdha baMdhIo, jahA bhavai viiruho| kammaM tahA tu jIvANaM, sArAsArataraM cittN||11|| 11. jaise aMkura se skandha banatA hai, skandha se zAkhAeM vikasita hotI haiM aura zAkhAoM se vRkSa banatA hai| isI prakAra AtmA bhI zubhAzubha karmoM se sthiti karatA hai| arthAt AtmA ke zubhAzubha karma bhI isI prakAra vikasita/varddhita hote haiN| 11. Seedling causes trunk, which, in turn, gives rise to proliferating branches. Similar is the process of generation of good and evil Karmas by soul. uvakkamo ya ukkero, saMchobho khavaNaM tthaa| baddhapuTunidhattANaM, veyaNA tu nnikaayite||12|| 12. baddha, spRSTa aura nidhatta karmoM meM upakrama, utkara, saMkSobha aura kSaya ho sakatA hai, kintu nikAcita karma kA vedana/anubhava karanA hI par3atA hai| 12. Latent, accumulated and deferred Karmas may stay unmanifested and may be weakened or written off but the patent ones are bound to cause suffering and can never be evaded. ukkar3aDhaMtaM jadhA toyaM, sArijjaMtaM jadhA jlN| saMkhavijjA NidANe vA, pAvaM kammaM udiirtii||13|| 9. mahAkAzyapa adhyayana 273

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13. jaise utkRSyamANa (aMjali meM bharA huA jala) aura eka sthAna se dUsare sthAna para niHsAryamANa jala dhIre-dhIre samApta ho jAtA hai| usI prakAra baddha-spRSTa aura nitta karma zanaiH-zanaiH kSaya ho jAte haiM, kintu nidAnakRta karma avazya udIrita hote haiM, arthAt udaya meM Ate haiN| 13. As the water carried in cupped palm gradually trickles down to its exhaustion in transit so the patent Karmas emerge forth. appA ThitI sarIrANaM, bahuM pAvaM ca dukkaDaM / puvvaM bajjhijjate pAvaM, teNa dukkhaM tavo mayaM / / 14 / / 14. dehadhAriyoM kI sthiti alpa hai aura unake duSkRta pApakarma atyadhika haiN| pApa karma pahale bhI bAMdhe jAte haiM ataH unake kSaya ke liye duSkara tapamaya nirjarA Avazyaka hai| 14. Existence of living beings is short-lived while their accumulation of vile Karmas is immense. That warrants severe austerities on their part to exhaust such Karmas and stop further ingress. khijjaMte pAvakammANi, juttajogassa dhImato / desakammakkhayabbhUtA, jAyante riddhiyo bahU ||15|| 15. samAdhiyukta (yogI) buddhimAn pApakarmoM kA kSaya karatA hai| AMzika rUpa se karmakSaya hone para aneka prakAra kI RddhiyAM prApta hotI haiN| 15. A wise and meditative ascetic seeks to destroy Karmas, Even a partial success in that direction confers immense spiritual powers on such a being. vijjosahiNivANesu, vatthu - sikkhAgatIsu y| tavasaMjamapayutte ya, vimadde hoti paccao || 16 / / 16. tapa aura saMyama meM lIna AtmA karmoM kA vimardana- -nAza kara vidyauSadhilabdhi ko prApta karatA hai aura vAstu, zikSA evaM gati arthAt dRSTivAda kA jJAna pratyakSa kara letA hai| 16. A soul, austere and ascetic, witnesses a decline of Karmic accumulation and attains enlightenment to command a clairvoyant eye that can unravel mysteries of existence. 274 isibhAsiyAI suttAI

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dukkhaM khaveti juttappA, pAvaM mIse vi baMdhaNe / jadhA mIse vi gAhammi, visapupphANa chaDDaNaM / / 17 || 17. jisa prakAra mizrita phUloM meM se vivekazIla manuSya viSa phUloM ko chor3akara acche phUloM ko grahaNa karatA hai / usI prakAra vivekazIla AtmA ina mizrita labdhiyoM meM se pApa aura bandhanakArI labdhiyoM kA tyAga kara, prazasta labdhiyoM ko grahaNa kara duHkha kA kSaya karatA hai| 17. As a wise being culls fragrant flowers eliminating the pernicious ones, so an accomplished soul embraces benefic deeds and steers clear off the malefic ones. sammattaM ca dayaM ceva, sammamAsajja dullahaM / Na dhammAdejja medhAvI, mammagAhaM jahArio / / 18 / / 18. medhAvI AtmajJa durlabha samyaktva (samyak darzana-jJAna) ko pAkara usakA samyak prakAra se rakSaNa kre| usake rakSaNa meM tanika bhI pramAda na kre| jaise zatru ke marma ko prApta kara usakA zatru pramAda nahIM karatA hai| 18. A wise knower of self should keep a constant vigil over a true perspective and assiduously protect itself from lethargy just as one keeps a wakeful eye on an enemy. Nehavattikkhae dIvo, jahA cayati saMtatiM / AdANabaMdharohammi, taha'ppA bhava saMtati // 19 // 19. jisa prakAra taila aura bAtI ke kSaya hone para dIpaka dIpakalikA (lau) rUpa santati kA kSaya karatA hai usI prakAra AtmA AdAna / grahaNa aura bandha kA avarodha karane para bhava- paramparA kA kSaya karatA hai| 19. As a lamp witnesses the expiry of flame and its wick and oil exhaust, so the soul witnesses the happy outcome by refusing to further acquire and bind itself with Karmas any more. dosAdANe Niruddhammi, sammaM satthANusAriNA / puvvAutte ya vijjAe, khayaM vAhI NiyacchatI / / 20 / / 20. samyak jJAnapUrvaka zAstrAnusAra AcaraNa kara, doSoM-pApoM ke Agamana ko rokakara aura pUrvArjita vidyA ( mithyAjJAna) ko niyantrita kara karma-vyAdhi kA kSaya karatA hai| 20. The Karmic calamity can be warded off by prohibiting all sinful deeds and gradual exhaustion of accumulated Karmas. 9. mahAkAzyapa adhyayana 275

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majjaM dosA visaM vaNhI, gahAveso aNaM arii| dhaNaM dhammaM ca jIvANaM, viNNeyaM dhuvameva tN||21|| 21. madirA, viSa, agni, moha rUpI grahAveza, RNa, (kAma, durguNa, krodhAdi) zatru hI AtmA ke doSa haiN| dharma hI usakI AtmA kA zAzvata dhana hai| aisA jAnanA caahiye| 21. Be it known that liquor, vices, drugs, fire, mansions, deliberate illusion, debt, libido and anger etc. are the bane of soul. Virtue (Dharma) is the unexhausting asset of soul. kammAyANe'varuddhammi, sammaM mggaannusaarinnaa| puvvAutte ya NijjiNNe, khayaM dukkhaM nniycchtii||22|| 22. karma ke Agamana ko rokakara, prazasta mArga kA anusaraNa karane vAlA pUrvArjita karmoM kI nirjarA kara, nizcaya pUrvaka duHkhoM kA kSaya kara detA hai| 22. Preventing further accumulation of Karmas and purging the past ones by means of a noble conduct is the sure means of diminishing woe. pariso rahamArUDho, joggAe sttsNjto| vipakkhaM NihaNaM Nei, sammaddiTTI tahA annN||23|| 23. vipakSI ko hanana karane yogya sattva sAmarthya se sampanna puruSa rathArUDha hokara vipakSa (zatru) ko samApta kara detA hai| isI prakAra samyak dRSTi AtmA anantAnubandhI krodhAdi antaraMga zatruoM kA arthAt karmarUpI RNa kA nAza kara detA hai| 23. A potent warrior girds up his loins to reduce his adversary to bits. So the accomplished soul treats his latent foes like anger etc. vahnimAruyasaMjogA, jahA hemaM visujjhtii| sammattanANasaMjutte, tahA pAvaM visujjhtii||24|| 24. jaise agni aura pavana ke saMyoga se svarNa vizaddha ho jAtA hai, vaise hI samyak darzana aura samyak jJAna se yukta hone para AtmA pApa se vizuddha ho jAtA hai| 24. As burnishing in fire and exposure to air purifies gold, so correct and scripture-endorsed perspective and knowledge nullify the inherent foes like anger by smothering Karmas. 276 isibhAsiyAI suttAI

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jahA AtavasaMtattaM vatthaM sujjhai vAriNA / , sammattasaMjuto appA, tahA jhANeNa sujjhatI / / 25 / / 25. jaise dhUpa se Atapta (prasvedAdi se malina) vastra jala ke dvArA zuddha hotA hai vaise hI samyaktvavAsita AtmA dhyAna rUpI jala se zuddha hotA hai| 25. As clothes soiled by perspiration in scorching sun are cleansed by water, so a soul deficient in equanimity, in due course, gets purged by means of meditation. kaMcaNassa jahA dhAtu, jogeNaM muccate malaM / aNAdIe vi saMtANe, tavAo kammasaMkaraM / 12611 26. jaise geruka Adi padArthoM ke saMyoga se svarNa kA mAlinya naSTa ho jAtA hai vaise hI tapa ke mAdhyama se anAdikAla se saMlagna mizrita karmoM kI paramparA bhI naSTa ho jAtI hai| 26. As gold is brightened by the action of detergent minerals, so human soul is purged of its timeless Karmic conglomerate by means of austerity and penances. vatthAdisu sujjhesu, saMtANe gahaNe thaa| diTThate desadhammittaM, sammameyaM vibhAvae / / 27 / / 27. vastrAdi ke zodhana meM aura karma - paramparA meM dRSTAnta-dAntika bhAva arthAt rUpaka dRSTAnta ekadezIya hote haiM / ataH ise samyak jJAna aura vivekapUrvaka hI grahaNa karanA caahiye| 27. The parallels of bleaching of clothes etc. given above are mere figurative illustrations to be comprehended in their proper perspective. AvajjatI samugghAto, jogANaM ca NirumbhaNaM / aniyaTTI eva selesI, siddhI kammakkhao tahA / / 28 / / 28. Avarjana, samudghAta, yoganirodha, anivRtti aura zailezIkaraNa ke dvArA AtmA karmoM kA kSaya karatA hai tathA siddhi-nirvANa ko prApta karatA hai| 28. The soul negates Karmas by forestalling and countering these proclivities and suppression of concomitants and thus wins the ultimate. NAvA va vArimajjhami, khINalevo aNAulo / rogI vA rogaNimmuko, siddho bhavati nniiro||29|| 9. mahAkAzyapa adhyayana 277

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29. jaladhArA ke madhya meM rahI huI naukA ke samAna karmalepa se rahita AtmA anAkula hotI hai| jaise rogI rogarahita hokara prasanna hotA hai vaise hI karma - raja se mukta hone para AtmA siddha hotI hai| 29. Like a boat buoyed on a tranquil stream, the soul free of Karmic smear. stays unperturbed. As a patient is cheered after convalescence so does the self on its accomplishment of Karmic annihilation. puvvajogA asaMgattA, kAyA vAyA maNo i vA / egato AgatI ceva, kammAbhAvA Na vijjatI / / 30 / / 30. pUrva saMsArAvasthA ke samasta yogoM se tathA deha, vANI aura mana se mukta ho jAtA hai, asAdhAraNa ho jAtA hai aura karmoM kA abhAva ho jAne se usa AtmA kA saMsAra meM punarAgamana nahIM hotA hai| 30. Such a soul retains no remnants of its per-liberation mundane association and reigns supreme in body, word and mind. It reveals its supremacy and in the absence of Karmas is no more susceptible to reincarnation. paraM NavaggahAbhAvA, suhI AvaraNakkhayA / atthi lakkhaNasabbhAvA, nicco so paramo dhuvaM // | 31 // 31. siddhisthAna prApta hone para vaha avagAhanabhAva (Urdhvagati) se rahita ho jAtA hai| karma ke samasta AvaraNoM kA kSaya ho jAne se vaha sukha-sampanna (paramasukhI) ho jAtA hai| vaha asti lakSaNa se sadbhAvazIla hai, nitya hai aura zAzvata hai| 31. Having achieved the ultimate, it is no more subject to any further migration above. Having discarded all shells of Karmas, it attains an ecstatic state. Soul is the noumenon, timeless and eternal. davvato khittato ceva, kAlato bhAvato tahA / NiccANiccaM tu viNNeyaM, saMsAre savvadehiNaM / / 32 / / 32. saMsAra kI samasta dehadhArI AtmAoM ko dravya, kSetra, kAla aura bhAva kI apekSA se nitya aura anitya jAnanA caahie| 32. All the embodied souls are time-bound or transcendental depending on each one's mettle, temporal and spatial station and mentality. 278 isibhAsiyAI suttAI

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gaMbhIraM savvatobhaddaM, svvbhaavvibhaavnnN| dhaNA jiNAhitaM maggaM, sammaM vedeMti bhAvato / / 33 / / 33. gambhIra, sarvatobhadra - pUrNataH kalyANakArI, samasta bhAvoM ke prakAzaka, jinendra prarUpita mArga ko jo samyak prakAra se zraddhA bhAvanApUrvaka pahacAnate haiM athavA AcaraNa karate haiM ve (AtmAeM) dhanya haiN| 33. Blessed are they who devoutly pattern their conduct in accordance with the path shown by Lord Jinendra, the profounder of all profound and pious modes. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / navamaM mahAkAsavajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat zreSTha mahAkAzyapa RSi) kahatA hU~ / This is the means, then, for the aspirant to attain purity, enlightenment, emancipation, piety, abstinece and nonattachment. Such a being is freed of the chain of reincarnations. Thus I Mahakashyap, the seer, do pronounces. mahAkAzyapa nAmaka nauvAM adhyayana pUrNa huA / 9 / ... 9. mahAkAzyapa adhyayana 279

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10. dasamaM tetaliputtajjhayaNaM ko kaM ThAveti NaNNattha sagAI kammAiM imAiM? saddheyaM khalu bho samaNA vadantI, saddheyaM khalu mAhaNA, ahamego'saddheyaM vdissaami| tetaliputteNa arahatA isiNA buiy| __ mere ina svakIya karmoM ko koI kisI anyatra sthAna para sthApita nahIM kara sktaa| koI dUsare kA karma haTA nahIM sktaa| bho mumukSu! zramaNa kahate haiM ki zraddhA karanI caahie| mAhaNa (brAhmaNa) kahate haiM ki zraddhA karanI caahiye| maiM akelA kahatA hU~ ki zraddhA nahIM karanI caahiye| aisA arhat tetaliputra RSi bole Deeds performed by me can never be bracketed with another one's. None else's deeds can be alienated. Be it noted that Shramanas and Brahamins commend devoutness. It is I alone who discard devoutness. Adds Taitaliputra, the enlightened : saparijaNaM pi NAma mamaM aparijaNo tti ko me taM saddahissati? sapUttaM pi NAma mamaM aputte tti ko me taM saddahissati? evaM samittaM pi NAma mamaM amittaM piNAma mama, sapariggahaM piNAma mamaM dANamANa sakkArovayArasaMgahite tetaliputte sasayaNaparijaNe virAgaM gate, ko me taM saddahissati? jAti-kalarUva-viNaovayAra-sAliNI poTilA mUsikAradhUtA micchaM vippaDivannA, ko me taM saddahissati? kAlakkamanItivisArade tetaliputte visAdaM gate tti ko me taM saddahissati ? tetaliputteNa amacceNa gihaM pavisittA tAlapuDake vise khAtite tti se viyase khAite tti ko me taM saddahissati? tetaliputteNa amacceNaM mahatimahAlayaM rukkhaM duruhittA pAse chiNNe, tahAvi Na mae, ko me taM saddahissati? tetaliputteNa mahatimahAlayaM pAsANaM gIvAe bandhittA atthAhAe pukkhariNIe appA pakkhitte, tattha avi ya NaM thAhe laddhe, ko me taM saddahissati? tetaliputteNa mahatimahAliyaM kadrarAsI palIvettA appA pakkhitte, se vi ya se agaNikAe vijjhAe, ko me taM saddahissati? parivAra sahita hone para bhI maiM parivAra rahita hU~, aisA kahane para mere vacanoM para kauna vizvAsa karegA? putra-sahita hone para bhI maiM putra rahita hU~, mere ina vAkyoM para 280 isibhAsiyAI suttAI

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kauna vizvAsa karegA? isI prakAra mitra sahita hone para bhI, dhanavAna hone para bhI, parigraha-sampanna hone para bhI, dAna - mAna - satkAra - upacAra se yukta hone para bhI, vaha tetaliputra mitra, svajana aura parijanoM Adi se virakta ho gayA hai, mere ina vAkyoM para kauna zraddhA karegA ? prazasta jAti -kula- rUpa, vinaya aura upakArAdi guNoM se vibhUSita, svarNakAra (sonAra) kI putrI poTTilA asatya ke prabhAva meM A gaI, mere ina vAkyoM para kauna vizvAsa karegA? kAlakrama ke viSaya meM nItivizArada tetaliputra viSAda ko prApta hue, kauna mere kathana para zraddhA karegA ? amAtya tetaliputra ne ghara meM praveza kara, tAlapuTa nAmaka viSa kA bhakSaNa kiyA, para vaha viSa niSphala ho gayA, mere isa kathana ko kauna mAnegA ? amAtya tetaliputra vizAla vRkSa para car3hakara rassI se phaMdA lagAtA hai, tathApi rassI TUTa jAne se maratA nahIM hai, mere isa kathana ko kauna mAnegA? tetaliputra bar3e bhArI pASANa khaNDa ko gale meM bAMdhakara, agAdha jala vAlI puSkariNI (bAvar3I) meM svayaM ko girAtA hai, tathApi use vahA~ Azraya sthAna milatA hai, arthAt aisI dazA meM bhI vaha maratA nahIM hai, mere isa kathana para kauna vizvAsa karegA ? tetaliputra bar3e-bar3e kASTha - khaNDoM ko ekatrita kara, Aga lagAkara, kUda par3A, phira bhI vaha agni bujha gaI, mere ina vAkyoM para kauna zraddhA karegA ? usameM I, a householder, am still free of household. But shall one believe me of such a bewildering claim? I have fathered sons and still I own none. Who shall rely on such a paradox? Similarly I have friends. I own riches. I am acquisitive. I am honoured and extolled but I have disowned all. Shall one believe it? Who shall accept my averment that Pottila, the goldsmith's aristrocratic daughter perjured? Who will accept that Taitaliputra, the wise, was confounded? Who will agree with Taitaliputra that he entered the house and survived the severest of poisons? Then the minister Taitaliputra attempted to hang himself from a tree. But the rope broke into twain, to defeat the effort. Who shall accept it? Who shall agree that he tied a heavy boulder round his neck and leapt into water to still survive unscathed? Then Taitaliputra prepared a pyre of logs and set himself aflame for immolation, but the fire also did not oblige him. Who would accept such an improbability? tae NaM sA puTTilA mUsiyAradhUtA paMcavaNNAI sakhiMkhiNitAI Auso ! pavara- vatthAiM parihittA antalikkhapaDivaNNA evaM vayAsI : tetaliputtA ! ehi tA AyANAhi : purao vitthipaNe girisiharakaMdarappavAte, 10. tetaliputra adhyayana 281

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piTuo kampemANe vva meiNitalaM, sAkaDDhante vva pAyave, vipphoDemANe vva ambaratalaM, savvatamorAsi vva piNDite, paccakkhamiva sayaM katante bhImaravaM karente mahAvAraNe samuTTie, ubhao pAsaM cakkhuNivAe supayaNDadhaNujantavippamukkA pujamettAvasesA dharaNippavesiNo sarA Nipatati, pahuyavahajAlAsahassasaMkulaM samantato palittaM dhagadhageti savvAraNNaM, acireNa ya bAlasUraguMjaddhapuMjaNikarapakAsaM jhiyAi iMgAlabhUtaM gihaM Auso! tetaliputtA! katto vayAmo?' tadanantara vaha svarNakAra-putrI poTTilA choTe-choTe dhuMgharuoM se yukta paMcavarNIya zreSTha vastroM ko dhAraNa kara, AkAza meM khar3I hokara isa prakAra bolI-AyuSman tetaliputra! Ao aura ise smjho| tumhAre samakSa girizikhara-kandarA (guphA) se vistIrNa jala-prapAta ho rahA hai aura tumhAre pIche bhUtala ko kampAyamAna karatA huA, vRkSoM ko ukhAr3atA huA, AkAza ko bhedana karatA huA, samasta tamarAzi se piNDIbhUta andhakAra ke samAna, pratyakSa meM mahAkAla-sA bhayaMkara garjArava karatA huA mahAn gajarAja sAmane khar3A huA hai| palaka mAtra meM donoM tarapha se pracaNDa dhanuSa se chUTe hue, puMkha-mAtra dikhAI dene vAle, pRthvI meM samA jAne vAle bANa gira rahe haiN| hajAroM lapaToM se prajvalita Aga kI jvAlAoM se sArA jaMgala dhU-dhU karatA huA jala rahA hai aura zIghra hI udIyamAna sUrya Arakta gujA (ciramI) ke arddhabhAga kI rAzi kI prabhA ke sadRza (Aga kI lapaToM se) aMgAra banA huA ghara jala jaavegaa| AyuSman tetaliputra! (aisA hone para) kahAM jAveM? Subsequent to it, the goldsmith's daughter Pottila, ceremoniously garbed and wearing tiny jingling bells, declaimed unsupported from the sky above : Thou live long Taitaliputra. Dost thou then see the torrential water-fall resounding in the massive gully? At your back there moves the mammoth dark elephant trumpeting fiercely resounding the sky and thumping this terrain all aghast. It knocks down huge trees obstructing its path. Instantaneously fiery arrows seemed to be showered from terrific bows on both sides, making their way right into the entrails of the earth. The entire forest range was all aflame. Soon this half-risen scarlet morning sun will explode into bits. Where is the refuge then Taitaliputra? tate NaM se tetaliputte amacce poTTilaM mUsiyAradhUyaM evaM vayAsi : poTTile! ehi tA AyANAhi : bhIyassa khalu bho pavvajjA, abhiuttassa (....) savahaNakiccaM, mAtissa rahassakiccaM, ukkaMThiyassa desagamaNakiccaM, 282 isibhAsiyAI suttAI

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chuhiyassa bhoyaNakiccaM pivAsiyassa pANakiccaM paraM abhiuMjiukAmassa satthakiccaM, khantassa dantassa guttassa jitindiyassa etto te ekkamaviNa bhavai / tatpazcAt vaha amAtya tetaliputra svarNakAra - putrI (devIsvarUpadhArikA) poTTilA se isa prakAra bolA- he poTTile / Ao, yaha tumheM svIkAra karanA hogA ki, bhayatrasta mAnava ke liye nizcaya rUpeNa dIkSA hI mArga hai| bho ! abhiyukta kA AtmahatyA karanA, mArga parizrAnta kA vAhana para baiThanA, mAyAvI kA rahasya ko gupta rakhanA, utkaMThita kA deza bhramaNa karanA, kSudhita kA bhojana karanA, pyAse kA pAnI pInA aura dUsare para vijaya prApta karane vAle kA zastragrahaNa karanA sambhava hai, kintu kSAnta, dAnta, guptendriya, jitendriya ko pUrvokta prapAtAdika bhayoM meM se eka bhI bhaya saMbhava nahIM hai| - Responded Royal Minister Taitaliputra thus to the query of demigoddess Pottila: You ought to admit Pottila that there is only one escape for oppressed man and that is initiation into an anchorite career. A convict can escape through suicide. A fatigued traveller can dream of a vehicle. A sinister being may preserve a secret. One suffering from wanderlust may leave on voyages. A hungry and thirsty being may win viands and beverages. A triumphant warrior may trounce enemies. However, an austere anchorite is free from all possible mishaps. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / tetaliputtanAmajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat tetaliputra RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Taitaliputra, the seer, do pronounce. tetaliputra nAmaka dasavAM adhyayana pUrNa huA / 10 ... 10. tetaliputra adhyayana 283

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11. egAdasaM maMkhaliputtajjhayaNaM siTThayaNe vva ANaccA amunnii| saMkhAe ya NaccA ese taatite| maMkhaliputteNa arahatA isiNA bujhyN| __ nirmita loka kA jJAna (sarva padArthoM kA jJAna) na rahane para vaha amuni ho jAtA hai athavA vItarAga kI AjJA prApta karane ke lie laukika jJAna ko prApta karane vAlA ziSTa bhI amuni ho jAtA hai aura saMskAra tathA (AdhyAtmika) jJAna ko prApta karane vAlA muni, nizcaya se trAyI-AtmarakSaka hotA hai| aisA arhat maMkhaliputra RSi bole One not endowed with the all-comprehensive knowledge is not a Monk (Muni). One fully enlightened is Muni and he commands knowledge that ever shields him. Said enlightened Mankhaliputra. se ejati veyati khubbhati ghaTTati phandati calati udIrati, taM taM bhAvaM pariNamati, Na se taatii| se No ejati No khubbhati No veyati No ghaTTati No phandati No calati No udIreti, No taM taM bhAvaM pariNamati, se taatii| tAtINaM ca khalu Natthi ejaNA vedaNA khobhaNA ghaTTaNA phandaNA calaNA udIraNA taM taM bhAvaM prinnaame| tAtI khalu appANaM ca paraM ca cAurantAo saMsArakantArAo tAtIti taaii| jo padArthoM kI pariNati ko dekhakara kampita hotA hai, anubhava karatA hai, kSubhita hotA hai, Ahata hotA hai, spandita hotA hai, calAyamAna hotA hai, prerita hotA hai aura una-una bhAvoM/padArthoM meM rUpAntarita ho jAtA hai vaha muni (sva kA) rakSaka nahIM hai| jo padArthoM ko dekhakara kaMpita nahIM hotA hai, vedana anubhava nahIM karatA hai, Ahata nahIM hotA hai, spandita nahIM hotA hai, calita nahIM hotA hai, prerita nahIM hotA hai, aura una bhAvoM/padArthoM meM rUpAntarita nahIM hotA hai vaha muni (sva kA) rakSaka hai| (Atma) rakSaka muni ko vastutaH na kaMpana hotA hai, na anubhava hotA hai, na use kSobha hotA hai, na Ahata hotA hai, na calAyamAna hotA hai, na prerita hotA hai aura na vaha una-una padArthoM meM pariNamanazIla/rUpAntarita hotA hai| vastutaH aisA trAyI/upakArI muni svayaM kA aura dUsaroM kA caturgatimaya saMsArarUpI aTavI (bhayaMkara jaMgala) se rakSaNa karatA hai| 284 isibhAsiyAI suttAI

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One scared of the transition of things experiences it intimately and is flabbergasted by such transformation, suffers an empathy and attains those very shapes on such account and is least capable of protecting oneself. A stoic stays unstirred in the face of such mundane occurrences. He retains his absolute composure and is ever unruffled. He is never provoked nor despaired. He never suffers a corresponding sea change as the mundane objects before him do. Such a pious benefactor protects himself as well as others from the forest fire that human existence patently is. asaMmUDho u jo NetA, mggdosprkkmo| gamaNijjaM gatiM NAuM, jaNaM pAveti gaaminnN||1|| 1. jo netA mArga ke doSoM ko dUra karane meM samartha ho tathA gamanIya gati/lakSya kA jJAtA ho aisA kuzalajana gamyamAna (lakSya) ko prApta kara letA hai| 1. A pioneer who can negotiate all the turns of the course and master all the techniques necessary in human odyssey will positively lead to the destination. siTukammo tu jo vejjo, satthakamme ya kovide| moyaNijjAto so vIro, rogA moeti roginnN||2|| 2. jo zalya-karma kA vidvAn aura siddhakarma (siddhahasta) athavA zreSThakarmI vaidya hotA hai vaha vIra mocanIya (sAdhya) rogoM se rogI ko roga mukta karatA hai| 2. A talented surgeon can cure the severest maladies to the rescue of his patient. saMjoe jo vihANaM tu, davvANaM gunnlaaghve| so u saMjogaNipphaNNaM, savvaM kuNai kaariyN||3|| 3. jo dravyoM ke guNa-lAghava ke vidhAna kA saMyojana karatA hai vaha saMyoga niSpannatA usake samasta kAryoM/prayogoM ko (pUrNa) karatI hai| 3. One well-versed in intricacies of chemicals can always engineer all necessary chemical processes. vijjopayAraviNNAtA, jo dhImaM sttsNjuto| so vijjaM sAhaittANaM, kajjaM kuNai tkkhnnN||4|| ___4. jo sAmarthyazAlI hai, dhairyazAlI hai, vidyA/mantrazAstra aura upacAra, cikitsA kA jJAtA hai vaha vidyA kI sAdhanA kara tatkAla uddiSTa kAryoM ko (pUrNa) karatA hai| 11. maMkhaliputra adhyayana 285

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4. A perseverant and versatile individual who masters vital human sciences like Medicine and Engineering, can accomplish all that is necessary. NivattiM mokkhamaggassa, sammaM jo tu vijaannti| rAgadose NirAkiccA, se u siddhiM gmissti||5|| 5. jo pravRtti-vimukha mokSa mArga kI svarUpa racanA ko samyak prakAra se jAnatA hai vaha rAga-dveSa kA nirAkaraNa kara siddhi (siddha-sthiti) ko prApta karatA hai| 5. One fully aware of the sure device to deliverance, never succumbs to attachment-aversion and achieves the summum bonum. evaM se siddha buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| mNkhliputtnaamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat maMkhaliputra RSi) kahatA huuN| __ This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Mankhaliputra, the enlightened, do pronounce. maMkhaliputra nAmaka gyArahavA~ adhyayana pUrNa huaa||11|| 286 isibhAsiyAI suttAI

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12. bArasaM jaNNavakkIyajjhayaNaM jAva jAva losaNA tAva tAva vittesaNA, jAva jAva vittesaNA tAva tAva loesnnaa| se loesaNaM ca vittesaNaM ca parinnAe gopaheNaM gacchejjA, No mahApaNaM gacchejjA jaNNa vakke Na arahatA isiNA bujhataM / taMjahA jaba taka lokaiSaNA hai taba taka vittaiSaNA hai| jaba taka vittaiSaNA hai taba taka lokaiSaNA hai| vaha mumukSu lokaiSaNA aura vittaiSaNA kA parityAga kara, gopatha se jAye / mahApatha se na jaaye| aisA arhat yAjJavalkya RSi bole- tadyathA-- Mundane yearnings and avarice are concomitants. Let an aspirant choose the creditable course of pious souls and not the tempting one common folk are prone to choose. Said Yagyavalkya, the enlightened. jahA kavotA ya kaviMjalA ya gAvo carantI iha pAtarAsaM / goyariyappavi evaM muNI No Alave No vi ya saMjalejjA / / 1 // 1. jaise kabUtara, kapiMjala (gorA) pakSI aura gAya prAtaH kAla bhojana (carane) ke lie bhramaNa karate haiM isI prakAra muni gocarI ke lie bhramaNa kre| gocarI ke lie bhramaNa karatA huA muni na kisI ke sAtha saMbhASaNa kare aura na kisI para kupita hove / 1. As a pigeon and cow roam about each morning, to seek meals, so should a hermit do. He should, during this course, neither converse nor be angry. paMcavaNImakasuddhaM, jo bhikkhaM esaNAe esejjA / tassa suddhA lAbhA, haNaNAe vippamukkadosassa / / 2 / / 2. jo doSapramukta muni hai vaha pAMca prakAra ke banIpakoM / yAcakoM- -1. kRpaNa, 2. dInahIna, 3. brAhmaNa, 4. kuttA aura 5. zramaNoM kA bAdhaka na banatA huA samyak prakAra se anveSaNa karatA huA bhikSA (gocarI) grahaNa karatA hai use karma-nAza kA lAbha sulabha hai| 12. yAjJavalkIya adhyayana 287

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2. A pious hermit never offers impediment to the miser, urchin, Brahmin, Pariah and saints. He seeks his meal carefully and thus diminishes his burden of Karmas. paMthANaM rUvasaMbaddhaM, phalAvattiM ca cinte| kohAtIdo vipAkaM ca, appaNo ya parassa y||3|| 3. muni svamArga (zramaNa mArga) ke anurUpa kA aura phalAvRtti kA cintana kre| sva aura para ke krodhAdika ke vipAka kA bhI cintana kre| 3. A saint should contemplate the code prescribed for him and its moral implications. He should contemplate the means of purging himself of wrath etc. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| jnnnnvkkiiynaamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat yAjJavalkya RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Yagyavalkya, the seer, do pronounce. yAjJavalkIya nAmaka bArahavA~ adhyayana pUrNa huaa|12| 288 isibhAsiyAI suttAI

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13. terasaM bhayAliNAmajjhayaNaM kimatthaM Natthi lAvaNNatAe? metejjeNa bhayAliNA arahatA isiNA buitN| kyA kAraNa hai ki tuma lAvaNya (zarIra saundarya athavA maitrI) kI rakSA nahIM karate ho? isa para arhat metArya (maitreya) bhayAli nAmaka RSi bole On being questioned why, he was negligent of his own looks, said Bhayali of Maidarya family : No haM khalu ho appaNo vimoyaNaTutAe paraM abhibhavissAmi, mA NaM mA NaM se pare abhibhUyamANe mamaM ceva ahitAe bhvissti| bho mumukSu! maiM apanI vimukti ke lie dUsare kA parAbhava nahIM kruuNgaa| nahIM, nahIM, vaha parAbhUta vyakti mere lie hI ahitakArI bnegaa| Thou O aspirant hear me, I shall never seek ascent at another's expense. His decline is sure to be my ultimate undoing. AtANAe u savvesiM, gihibuuhnntaare| saMsAravAsasantANaM, kahaM me hNtumicchsi?|1|| __ 1. abhibhUta hone vAlA saMsAravAsa se santuSTa sabhI gRhastha kahe jAne vAle tArakoM/zrAvakoM se pUchatA hai ki kisa kAraNa se merA hanana karanA cAhate ho? 1. Such an innocent hermit, ignorant of worldly guiles and steadfast in his norms, questions the confounded mundane folkwhat ails you folk to harm a soul like me? santassa karaNaM Natthi, NAsato karaNaM bhve| bahudhA diTuM imaM suThu, NAsato bhvsNkro||2|| 2. vidyamAna vastu kA vidhAna (kAraNa) nahIM hai aura asat (avidyamAna vastu) kA vidhAna (kAraNa) prApta nahIM hai| bahudhA yaha bhalI-bhAMti dekhA gayA hai ki bhava-paramparA kI prApti asat nahIM hai| 2. Things extant reveal no primordial cause and the nonextant ones have causes beyond anybody's grasp. It is a 13. maitreya bhayAli adhyayana 289

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common observation that mundane existence is not a figment of imagination. santametaM imaM kammaM, dAreNeteNuvaTTiyaM / NimittamettaM paro ettha, majjha me tu pure kaDaM // / 3 // 3. ye jo vidyamAna karma haiM ve bhava- paramparA ke dvAra ke rUpa meM upasthita haiN| dUsare to nimitta mAtra haiN| vastutaH mere liye to mere pUrvakRta karma hI (uttaradAyI) haiN| 3. The courses of actions available are like the open sesame to reincarnation. Other factors are no more than conducive circumstances of secondary value. My accumulated deeds alone are the creators of my destiny. mUlasete phaluppattI, mUlaghAte hataM phalaM / phalatthI siMcatI mUlaM, phalaghAti Na siMcatI / / 4 / / 4. mUla (jar3a) kA siMcana karane para phala kI utpatti hotI hai| mUla (jar3a) kA nAza karane para phala naSTa ho jAtA hai| phalArthI mUla kA siMcana karatA hai aura phalahantA mUla kA siMcana nahIM karatA hai| 4. Nurturing the root yields fruits. Nipping the root exterminates fruition. One craving for fruits, waters the root while one averse to fruit avoids such an eventuality. luppatI jassa jaM atthi, NAsantaM kiMci luppatI / santAto luppatI kiMci NAsantaM kiMci luppatI / / 5 / / 5. jisake jo karma hote haiM, ve hI lupta (nAza) hote haiN| asat (avidyamAna karma) kA kiMcit bhI nAza nahIM hotA hai| sat (vidyamAna karma) kA alpa nAza hotA hai kintu asat (avidyamAna karma) kA kiMcit bhI nAza nahIM hotaa| 5. A deed meets its own negation. That which does not exist can not meet its negation. That which exists can meet partial negation but that which is non-existent is immune from destruction. 'atthi me' teNa deti, 'natthi meM' teNa deni me / jar3a se hojja, Na me dejjA; Natthi se, teNa dei me // 16 // 6. 'merA hai' yaha samajhakara vaha mujhe detA hai| 'merA nahIM haiM' yaha samajhakara bhI vaha mujhe detA hai| yadi vaha apanA adhikAra samajhatA hai to vaha mujhe nahIM degA aura yadi vaha apanA adhikAra nahIM samajhatA hai to vaha mujhe degaa| 290 isibhAsiyAI suttAI

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6. He awards me something when he finds me owning it already. When I am shorn of all possessions then also he deigns to award me something. However, if he deems his own right over his possessions he spares to award me anything. ___ evaM se siddha buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| bhyaalinaamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat, maitreya bhayAli RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I Bhayali, the seer, from Maidarya family do pronounce. bhayAli nAmaka terahavAM adhyayana pUrNa huaa|13|| 13. maitreya bhayAli adhyayana 291

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14. cauddasaM bAhukajjhayaNaM juttaM ajuttajogaM Na pamANamiti bAhukeNa arahatA isiNA buitN| yukta bhI ayukta se saMbaddha ho to vaha pramANabhUta nahIM hai| aisA arhat bAhuka RSi bole The valid when in juxtaposition with the invalid loses its claim to validity. Bahuk, the enlightened spoke thus. appaNiyA khalu bho appANaM samukkasiyA Na bhavati baddhacindhe NaravatI, appaNiyA khalu bho ya appANaM samukkasiya bhavati baddhacindhe settttii| evaM ceva aNuyoge jANaha khalu bho samaNA mAhaNA : gAme aduvA raNNe adu vA gAme No vi rnne| abhiNissae imaM logaM, paralogaM pnnisse| .. bho mumukSu! rAjakIya cihnoM se sampanna rAjA ke lie apane Apako utkRSTa batAne kI AvazyakatA nahIM hotii| bho mumukSu! baddhacihna zreSThi ke lie apane Apako punaH punaH utkarSazIla banAne kI AvazyakatA hotI hai| bho zramaNo! bho mAhaNo! yaha anuyoga isa prakAra samajhanA caahie| grAma meM athavA araNya meM athavA donoM meM rahate hue iha loka kA sevana kare aura paraloka kI upAsanA kre| A Prince endowed with paraphernalia need not announce his royalty. A duly decked millionaire hardly needs any overt effort to obtain recognition. Thou O Shramanas and thou Brahmins, please know that this observation applies to villages and forests both and it destroys the existence here and hereafter. duhao vi loke aptidvito| akAmae bAhue mate ti akAmae carae tavaM akAmae kAlagate NarakaM patte, akAmate pavvaie, akAmate carate tavaM, akAmae kAlagate, siddhiM patte akaame| vaha donoM hI loka meM apratiSThita ho jAtA hai (kyoMki donoM hI loka azAzvata haiM) aisA akAma bAhuka kA (merA) mata hai| akAma tapa kA AcaraNa karane vAlA akAma maraNa se (pUrva karmoM ke vazIbhUta) naraka gati ko prApta karatA 292 isibhAsiyAI suttAI

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hai| punaH manuSya janma prApta kara kAmanA-rahita dIkSA grahaNa karatA hai| kAmanA-rahita tapa karatA hai| kAmanA-rahita maraNa ko prApta kara niSkAma siddhi ko prApta karatA hai| A being may earn infamy due to motivelessness. This is Bahuk's thesis. One dedicated to penances for the purgation of Karmas may fall into the destiny leading to desirefree death, and thereafter to infernal existence. He then reincarnates in human species and wins desirefree initiation. He devotes himself to desirefree penances and subsequent to desirefree death wins desire free ultimate achievement. sakAmae pavvaie, sakAmae carate tavaM, sakAmae kAlagate Narage patte, sakAmae carate tavaM, sakAmae kAlagate-siddhiM patte sakAmae! jo kAmanA sahita dIkSita huA hai, kAmanA sahita tapazcaryA karatA hai vaha kAmanA sahita mRtyu se naraka ko prApta karatA hai| (jo) sakAma tapa karatA hai, sakAma mRtyu prApta karatA hai, (kyA vaha) sakAma siddha sthAna ko prApta karatA hai? (nhiiN|) One who has been initiated with motives, performs penances with motives and subsequent to it motive-enlivened spiritual attainments. evaM se siddha buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| baahuknnaamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNatyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat bAhuka RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Bahuk, the seer, do pronounce bAhuka nAmaka caudahavAM adhyayana pUrNa huaa|14| 14. bAhuka adhyayana 293

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15. paMcadasaM madhurAyaNajjaNAmajjhayaNaM (1.) sAyAdukkheNa abhibhUte dukkhI dukkhaM udIreti, asAtAdukkheNa abhibhUte dukkhI dukkhaM udIreti ? sAtAdukkheNa abhibhUte dukkhI dukkhaM udIreti No asAtAdukkheNa abhibhUte dukkhI dukkhaM udIrati / (2.) sAtAdukkheNa abhibhUtassa dukkhiNo dukkhaM udIreti, asAtAdukkheNa abhibhUyassa dukkhiNo dukkhaM udIreti ? sAtAdukkheNa abhibhUtassa dukkhiNo dukkhaM udIreti / pucchA ya vAgaraNaM ca / (3.) santaM dukkhI dukkhaM udIreti, asantaM dukkhI dukkhaM udIreti ? santaM dukkhI dukkhaM udIreti, sAtAdukkheNa abhibhUtassa udIreti, No asantaM dukkhI dukkhaM udIreti, madhurAyaNeNa arahatA isiNA bujhataM / (1) sAtA duHkha se abhibhUta hone para duHkhI duHkha kI udIraNA karatA hai? asAtA duHkha se abhibhUta hone para duHkhI duHkha ko prerita karatA hai? sukha - duHkha se abhibhUta (parAjita) hone para duHkhI duHkha ko udIrita - prerita karatA hai / asAtApIr3A duHkha se parAbhUta hone para duHkhI duHkha ko prerita nahIM karatA hai / (2) sukha-duHkha se pIr3ita duHkhIjana duHkha ko udIrita karate haiM? asAtA duHkha se pIr3ita duHkhIjana duHkha ko prerita karate haiM ? sukha-duHkha se pIr3ita duHkhIjana duHkha ko udIrita karate haiM ? prazna aura vyAkaraNa arthAt uttara yahAM prApta hai| (3) duHkhI zAnta ( bAdhA - rahita) duHkha kI udIraNA karatA hai? duHkhI bAdhA sahita duHkha kI udIraNA karatA hai ? duHkhI zAnta duHkha kI udIraNA karatA hai? zAnta duHkhoM se abhibhUta karmoM kI hI udIraNA karatA hai| duHkhI azAnta duHkhoM kI udIraNA nahIM karatA hai| aisA arhat madhurAyaNa RSi bole 1. Is unhappily resultant desert rendered manifest in case of an overly happy subject whose latencies had it in store? Or is such the destiny of the individuals who are overly unhappy? A happy self oppressed by an unhappy aftermath and a self oppressed by unrelieved anguish do not trigger the chain of manifestation of unhappy destiny. Unhappy selves oppressed by an unhappy trail of happiness witness the manifestation of unhappy latencies. 294 isibhAsiyAI suttAI

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Same is the case with selves that suffer unhappiness on account of unhappy desert as yet latent. The statement above in an answer to respective moral queries. 2. Does an unhappy soul whose unhappy desert is still latent make it patent? Or such a one whose evil desert is impending to be patent? The former case is true. The latter is not true as his evil desert has of its own accord set in motion the manifestation of the latency. Said Madhurayan, the seer, thus. dukkheNa khalu bho appahINeNaM jIe Agacchanti hatthaccheyaNAI pAdaccheyaNAI evaM NavamajjhayaNagamaeNaM NeyavvaM sAsataM nivvANamabbhuvagatA ciTThanti, NavaraM dukkhAbhilAvo / jAva bho mumukSu ! duHkhoM-- karmoM kI alpahAni hone ke kAraNa ye jIva saMsAra meM punaH punaH Ate haiM aura unakA hastacchedana hotA hai, pAdachedana hotA hai| isa prakAra isa grantha ke mahAkAzyapa nAmaka nauveM adhyayana kI taraha samajhanA cAhie, yAvat zAzvata nirmANa ko prApta kara siddhigati meM sthita hotA hai| navaraM ---- isa adhyayana kA vaiziSTya yaha hai ki yahA~ duHkhI AtmA kA nirUpaNa hai| O thou Aspirant, Karmas ground in woe are negated too slowly. It results in reincarnations and the individual suffers amputations of hands and feet. So long as one does not free oneself of Karmic smear to win final deliverance, one has to undergo woe. (This chapter repeats what has been recorded in Mahakashyap's discourse (Chapter Nine ). However, woe-begone individuals are the main theme of the present chapter.) pAvamUlamaNivvANaM, saMsAre savvadehiNaM / pAvamUlANi dukkhANi, pAvamUlaM ca jammaNaM / / 1 / / 1. saMsAra ke samasta dehadhAriyoM ke bhava-bhramaNa kA mUla pApa hai| duHkhoM kA mUla bhI pApa hai aura janma-maraNa kA mUla bhI pApa hai| 1. All beings owe their reincarnation to sin. They owe their woe to sin as well as their repeated births. saMsAre dukkhamUlaM tu, pAvaM kammaM pAvakammaNirodhAya sammaM bhikkhu purekaDaM / parivvae || 2 || 15. madhurAyaNa adhyayana 295

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2. saMsAra meM pUrvakRta pApa-karma hI duHkha kA mUla hai| pApa-karma kA nirodha karane ke lie bhikSu (muni) samyak prakAra kA AcaraNa kre| 2. Accumulated Karmas yield pain. Let the saint regulate his conduct so as to exterminate all sin. sabhAve sati kandassa, dhuvaM vallIya rohnnN| bIe saMbujjhamANammi, aMkurasseva sNpdaa||3|| 3. vRkSa ke skanda kA sadbhAva hone para latA usa para avazya hI bddh'egii| bIja . ke vikasita hone para aMkuroM kI sampadA avazya bddh'egii| 3. A climber is sure to spread by virtue of a stem that is suitable. Germination always results in seedlings. sabhAve sati pAvassa, dhuvaM dukkhaM psuuyte| NAsato maTTiyApiNDe, NivvattI tu ghddaadinn||4|| 4. pApa kA sadbhAva hone para usase daHkha kI utpatti avazya hogii| mRttikApiNDa ke abhAva meM ghaTAdi kI racanA sambhava nahIM hai| (arthAt mRtpiNDa hai to ghaTAdi utpanna ho sakate haiN| pApa hai, isIlie duHkha kI sRSTi hai|) 4. A proliferating sin will yield woe. In the absence of clod there can be no pitcher. sabhAve sati kandassa, jahA vallIya rohnnN| bIyAto aMkuro ceva, dukkhaM pAvA u jaayi||5|| 5. skanda kA sadbhAva hone para jaise latA usa para car3hatI hai aura bIja se aMkura vikasita hote haiM vaise hI pApa rUpI latA se daHkha aMkurita hote haiN| 5. As the conduciveness of stem encourages a climber, and germination a seedling, so does sin to woe. pAvaghAte hataM dakkhaM, puphphaghAe jahA phlN| chiMdAe muddhasUIe, kato tAlassa sNbhvo?||6|| 6. jaise puSpa kA nAza karane para phala naSTa ho jAte haiM vaise hI pApa kA nAza karane para duHkha naSTa ho jAte haiN| tAr3a vRkSa ke agra (zikhara) bhAga ko sUI (kIla) se bIMdha diyA jAye to kyA usa tAr3a vRkSa meM kabhI phala laga sakate haiM? nahIM lgte| 6. As fruition is exterminated by plucking off a flower, so woes are eliminated by avoiding sins. If the apical of a palm plant be punctured with a needle the plant's non-fruition is preordained. 296 isibhAsiyAiM suttAI

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phalaM / mUlaseke phaluppattI, mUlaghAte hataM phalatthI siMcate mUlaM, phalaghAtI na siMcati / / 7 / / 7. mUla kA siMcana karane para phala prApta hotA hai| mUla kA nAza karane para phala kA nAza hotA hai| phalAbhilASI mUla kA siMcana karatA hai aura phalahantA mUla kA siMcana nahIM karatA hai| 7. Watering the root will positively yield fruit. Nipping the root will exclude all possibility of fruit. One craving for fruit will nurture the root and one wary of the latter will never nurture the former. dukkhito dukkhaghAtAya dukkhAvettA sarIriNo / paDiyAreNa dukkhassa, dukkhamaNNaM NibaMdhatI // 8 // , 8. duHkha kA anubhava karatA huA duHkhAbhibhUta dehadhArI duHkha kA nAza karane ke lie prayatna karatA hai kintu usakA vaha eka duHkha kA pratikAra dUsare duHkha kA upArjana kara letA hai| 8. The miserable sufferer endeavours to preclude all misery. However, these endeavours generate further train of miseries, inevitably. dukkhamUlaM purA kiccA, dukkhamAsajja soyatI / gahitammi aNe puvviM, adaittA Na muccati / / 1 / / 9. duHkha kA mUla (bIja) pahale botA hai| pazcAt duHkha prApta hone para zoka karatA hai| pUrva meM liye hue RNa (karja) ko lauTAye binA vaha RNa mukta nahIM ho sakatA / - 9. One first sows the seed of misery and subsequently regrets it. A debtor has no option but to discharge his own debt. AhAratthI jahA bAlo, vahiM sappaM ca geNhatI / tahA mUDho suhatthI tu, pAvamaNNaM pakuvvatI / / 10 / / 10. jaise khAne kI icchA vAlA bAlaka agni aura sAMpa ko pakar3a letA hai| vaise hI mUr3ha vyakti apane prazasta hAthoM se anya pApa ko grahaNa kara letA hai| 10. As a hungry infant grasps fire or serpent, so a confounded being voluntarily extends his own hand to grasp a fresh sin. 15. madhurAyaNa adhyayana 297

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pAvaM parassa kuvvanto, hasatI mohamohito / maccho galaM santo vA, viNighAtaM Na passatI / / 11 / / 11. mohagrasta jIva dUsare (kI hAni ) ke lie pApa karatA huA ha~satA hai| machalI (ATe kI golI ko) gale meM utArate samaya nAzakArI kA~Te ko nahIM dekhatI hai| 11. A befuddled sadist commits sins like a fish totally unaware of the angling rod while swallowing the bait. paccuppaNNarase giddho, mohamallapaNollito / dittaM pAvati ukkaNThaM, vArimajjhe va vAraNA / / 12 / / 12. jaise jala meM rahA huA hAthI atyadhika uttejita ho jAtA hai vaise hI mohamala se prerita AtmA vArtamAnika bhogoM meM atyAsakta aura uttejita ho jAtA hai| 12. As an elephant frolicking in water sport is utterly wanton, so is a voluptuous being engrossed in present lust. parovaghAtatalliccho, dppmohmluddhro| sIho jaro dupANe vA, guNadosaM Na vindatI / / 13 / / 13. dUsare kA ghAta karane meM lipsu vyakti ahaMkAra aura mohamala se uddhata hone ke kAraNa guNa aura doSa se zUnya ho jAtA hai| jaise jarjara - vRddha siMha unmatta hokara nirbala prANiyoM kA vadha karate samaya viveka zUnya ho jAtA hai| 13. A ruthless vain being is wantonly unconcerned and is morally vacuous. He is like a senile tiger marauding weaklings in the forest. savaso pAvaM purokiccA, dukkhaM vedeti dummatI / AsattakaNThapAso vA, mukkadhAro duhaTTio / / 14 / / 14. pUrvakRta pApa-karma ke vazIbhUta hokara durmati jIva duHkha kA anubhava karatA hai| vaha gale meM phaMdA kasa kara duHkha aura vipadAoM kI dhArA meM apane Apa ko chor3a detA hai| 14. Feeling of misery is the direct outcome of moral lethargy and accumulated sins. One is like a neck-bound victiin of one's own doing, immersed in a watery grave. pAvaM je u pakuvvanti, jIvA sAtANugAmiNo / vaDDhatI pAvakaM tesiM, aNaggAhissa vA aNaM / / 15 / / 298 isibhAsiyAI suttAI

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15. jo sukhAbhilASI jIva sukha ke liye pApa karate haiN| jaise RNa lene vAle para RNa (karja) bar3hatA jAtA hai vaise hI usake pApoM kI rAzi bhI bar3hatI jAtI hai| ___15. Indulgent beings commit sins like a debtor delving headlong in enhancing debts. aNubaddhamapassantA, pccuppnnnngveskaa| tepacchAdukkhamacchanti, glucchinnaajhsaajhaa||16|| 16. jo kevala vartamAna sukha ko hI khojate haiM kintu usase anubaddha phala ko nahIM dekhate haiM ve bAda meM usI prakAra se duHkha pAte haiM jaise kaNTha se biMdhI huI mchlii| ____16. Those lost in instant pleasures, oblivious of the concomitant miserable trail are akin to the angled fish unaware of the bait. AtA-kaDANa kammANaM, AtA bhuMjati taM phlN| tamhA Atassa aTTAe, pAvamAdAya vjje||17|| 17. AtmA hI karmoM kA kartA hai aura AtmA hI unake phala kA bhoktA hai| ataH (mumukSu) AtmotkarSa ke liye pApagrahaNa karane vAle mArga kA tyAga kara de| 17. The self authors the deeds (Karmas) and itself reaps the harvest. The sole path to elevation is through sinlessness. sante jamme pasUyanti, vaahisogjraado| nAsante Dahate vaNhI, tarucchettA Na chindti||18|| 18. janma ke sadbhAva meM vyAdhi, zoka, bur3hApA Adi upAdhiyA~ utpanna hotI haiM arthAt janma-mRtyu kA abhAva hone para kisI bhI prakAra kI upAdhi utpanna nahIM hotI hai| jalane yogya padArtha nahIM hai to Aga kisako jalAegI? vRkSa kATane vAlA nahIM hai to kulhAr3I kisako kATegI? 18. Incarnation yields maladies, woe and senility etc. Once this chain is broken, no such miseries ever rise. If there be no fuel where-from the fire? If there be no woodcutter where-from the cutting by the axe? dakkhaM jarA ya maccU ya, sogo maannaavmaannnnaa| jammaghAte hatA hontI, pupphaghAte jahA phlN||19|| ___19. jaise puSpa kA nAza kara dene para phala naSTa ho jAte haiM vaise hI janma kA nAza hone para duHkha, bur3hApA, mRtyu, zoka aura mAnApamAna naSTa ho jAte haiN| 15. madhurAyaNa adhyayana 299

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19. As destruction of flower precludes all possibility of fruition, so elimination of reincarnation precludes misery, age, death, bereavement and humiliation. patthareNAhato kIvo, khippaM Dasai ptthrN| migAri UsaraM pappaM, saruppattiM va mggti||20|| 20. patthara se Ahata kIva-pakSI-vizeSa (lokokti ke anusAra kuttA) zIghra hI patthara ko kATatA hai| bANa lagane para siMha bANa para na jhapaTakara bANa pheMkane vAle kI ora jhapaTatA hai| 20. A dog hit by a pelting stone ignorantly begins to bite the stone itself while the wise tiger spares the arrow but attacks the hunter himself. tahA bAlo duhI vatthu, bAhiraM NindatI bhisN| dukkhuppattiviNAsaM tu, migAri vva Na pppti||21|| 21. vaise hI ajJAnI jIva, duHkha prApta hone para (kutte kI taraha) bAhya vastuoM para atyanta kruddha hotA hai kintu siMha kI taraha duHkhotpatti ke kAraNoM kA vinAza nahIM karatA hai| 21. Likewise, the unwise one being afflicts by mundane agonies goes furious over the objects apparent and external, but does not attack the cause that originates the pain. vaNaM vahiM kasAe ya, aNaM jaM vAvi dvitN| AmagaM ca uvvahantA, dakkhaM pAvaMti piivrN||22|| 22. vraNa, agni, kaSAya, RNa Adi ghRNita kAryoM ko kara, roga-pIr3A ko dhAraNakara ve mahAn duHkha ko prApta karate haiN| 22. He indulges in heinous acts of all descriptions; injury, fire, passions, debts and the like. These in turn generate diseases and sufferings. Thus goes on the infinite chain. vaNhI aNassa kammassa, Amayassa vaNassa y| NissesaM ghAiNaM seyo, chiNNo'vi ruhatI dumo||23|| 23. RNa kI agni, karma kI Aga, roga kI Aga, aura vraNa ko Aga ko jar3a se hI samApta karanA zreyakArI hai| kyoMki, Upara se kATane para bhI vRkSa phira se uga AtA hai| 300 isibhAsiyAI suttAI

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23. Strike at the root of this chain. Extinguish the deadly fires, the debts, the Karmas, the disease and the injury. Cut the tree in its branches, it will grow again, cut its root, it will never. bhAsacchaNNo jahA vaNhI, gUDhakodho jahA ripuu| pAvakammaM tahA lINaM, dukkhsNtaannsNkddN||24|| 24. bhasmAcchAdita agni aura pracchanna krodhI zatru ke samAna pApa karmoM meM duHkhoM kI paramparA aura saMkaTa chipe rahate haiN| 24. As the fire covered by ash can burn, an enemy dissimulating anger and out-wardly calm can hit, so the Karmas, envelope a long hidden chain of miseries and pains. pattindhaNassa vaNhissa, uddAmassa visassa y| micchatte yAvi kammassa, dittA vuDDhI duhaavhaa||25|| 25. pracura IMdhana prApta agni, uddAma (pracaNDa) viSa aura mithyAtva se Acchanna karma--ye tInoM hI duHkhaprada aura duHkha ko bar3hAvA dete haiN| ___25. A fire fed with plenty of fuel, a deadly poison and a Karma that is false, are all a perennial source of untold misery. dhUmahINo ya jo vaNhI, chiNNAdANaM ca jaM annN| mantAhataM visaM jaM ti, dhuvaM taM khymicchti||26|| 26. dhUmra rahita agni, lena-dena se rahita RNa aura mantra se Ahata viSa jaise zIghra hI naSTa ho jAte haiN| 26. As a fire with no smoke left, a debt with no further encumbrances and a poison nullified by incantations are soon put out. chiNNAdANaM dhuvaM kamma, jhijjate taM tdaahitN| AdiccarassitattaM va, chiNNAdANaM jahA jlN||27|| 27. vaise hI karma-grahaNa (Asava) rahita hone para karma bhI kSINa hokara naSTa ho jAte haiN| jaise sUrya kI prakhara kiraNoM se jala garma ho jAtA hai aura sUrya kiraNoM kA sAhacarya-samparka na rahane para jala punaH zItala ho jAtA hai| 27. So the Karmas with no further ingress are soon eliminated. The strong rays of the sun heat the water, when they are withdrawn, it will soon revert to its natural cold. 15. madhurAyaNa adhyayana 301

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tamhA u savvadukkhANaM, kujjA mUlaviNAsaNaM / vAlaggAhi vva sappassa, visadosaviNAsaNaM / / 28 / / 28. ataH mumukSu samasta duHkhoM ke mUla (jar3a) ko samApta kre| jaise saperA sAMpa ke viSa- doSa ko samApta karatA hai| 28. A Monk should, therefore, do away with the root of all pains and miseries-just as a snake-charmer nullifies the poisonous effect of the snakebite. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi havvamAgacchati tti bemi madhurAyaNijjaNAmajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat madhurAyaNa RSi) kahatA hU~ / This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Arhat Madhurayana, do pronounce. madhurAyaNa nAmaka pandrahavAM adhyayana pUrNa huA | 15 | 302 isibhAsiyAI suttAI

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16. solasaM soriyAyaNajjhayaNaM jassa khalu bho visayAyArA Na parissavanti indiyA vA davehiM, se khalu uttame purise tti soriyAyaNe Na arahatA isiNA buitN| taM kahamiti? maNuNNesu saddesu soyavisayapattesu No sajjejjA No rajjejjA No gijjhejjA No mujhejjA No vinnighaatmaavjjejjaa| maNuNNesu saddesu sottavisayapattesu sajjamANe rajjamANe gijjhamANe mujjhamANe AsevamANe vippavahato pAvakammassa AdANAe bhvti| tamhA maNuNNAmaNuNNesu saddesu soyavisayapattesa No sajjejjA No rajjejjA No gijjhejjA No mujjhejjA No AsevamANe vi (ppvhto.....bhvejjaa)| evaM aNNe rUvesu gaMdhesu rasesu phaasesu| evaM vivarIesu No duusejjaa| ___ bho mumukSu! jisake indriyoM kA vega dravita vastu-jala kI taraha viSayAcAra meM nahIM bahatA hai, vaha nizcaya se uttama puruSa hai| aisA arhat zauryAyaNa RSi bole una indriyoM ke vega kA bahAva kisa prakAra kA hai? mumukSu zrotrendriya viSaya ko prApta manojJa zabdoM meM Asakta na ho, anurakta na ho, lubdha na ho, mohita na ho, aura na apane meM vyAghAta kA anubhava kre| karNendriya viSaya ko prApta manojJa zabdoM meM Asakta, anurakta, lolupa aura mohita hokara sevana karane vAlA aura usameM bahane vAlA pApa-karmoM ko grahaNa karatA hai| ataH mumukSu karNendriya viSaya ko prApta manojJa zabdoM meM na Asakti kare, na anurAga kare, na gRddha ho, na mohita ho, na upasevanA kare aura na usameM dduube| isI prakAra rUpa (cakSurindriya), gandha (ghrANendriya), rasa (jihvendriya) aura sparza (sparzendriya) ke viSaya ko prApta manojJa para anurAgAdi na kre| isI prakAra zrotra-cakSu-ghrANa-jihvA aura sparzendriya ke viSaya ko prApta amanojJa zabda, rUpa, gandha, rasa evaM sparza para dveSa na kre| Know it aspirant, he is an elevated soul whose senses flow not libidinously towards their objects like a fluid. Shauryayan, the seer, further eleborated regarding the nature of sensual outflow. Let not the aspirant be stirred, moved, perturbed, enticed and allured of tempting sounds. One whose ears are prone to fall for enticing, tempting, bewitching sounds 16. zauryAyaNa adhyayana 303

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is sure to commit related sins. The aspirant should not be charmed and bewitched to the point of reinless indulgence in such melodious temptations. Similarly should one shield oneself from temptations of vision, smell, taste and touch. Nor should these stimuli cause abhorrence to relevant senses. duddantA indiyA paMca, saMsArAe sriirinnN| te cceva NiyamiyA santA, NejjANAe bhavanti hi||1|| 1. zarIradhAriyoM kI durdAnta (durdama) banI huI ye pA~coM indriyAM saMsAra-bhramaNa kA kAraNa banatI haiN| ye hI durdAnta indriyA~ niyantrita hone para saMsAra-rAhitya kA kAraNa banatI haiN| __ 1. These senses, when reinless, generate this mundane existence. Once they are restrained, they dispense with bondages of mundane existence. daddante indie paMca, raagdosprNgme| - kummo viva saaMgAI, sae dehammi saahre||2|| 2. jaise (AghAta kI AzaMkA hone para) kachuA apane zarIra ke avayavoM kA saMgopana karatA hai vaise hI rAga-dveSa se chuTakArA pAne ke lie mumukSu ina durdAnta pA~coM indriyoM kA saMgopana kre| 2. As a tortoise, when apprehensive withdraws itself into its shell so does an ascetic his senses to protect himself from attraction-aversion. vaNhI sarIramAhAraM, jahA joeNa juNjtii| indiyANi ya joe ya, tahA joge viyaannsu||3|| 3. jaise agni (jaTharAgni) AhAra ko indriyoM kI sakriyatA se aucitya ke sAtha zarIra meM pariNita karatI hai vaise hI indriyoM para yoga (mana-vacana-kAya yoga) ke sAtha niyamana karane kI prakriyA ko jaano| 3. As gastric juices assimilate food for the benefit of the different organs of the body, so one should regulate one's senses by mental, oral and bodily regulation. ___ evaM se siddha buddhe virate vipAve dante davie alaM tAI No iccatthaM puNaravi havvamAgacchati tti bemi| soriyaaynnnnaamjjhynnN| 304 isibhAsiyAI suttAI

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isa prakAra vaha siddha, buddha, virata, niSpAta, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat zauryAyaNa RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Shauryayan, the seer, do pronounce. zauryAyaNa nAmaka solahavAM adhyayana pUrNa huaa|16| 16. zauryAyaNa adhyayana 305

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17. sattadasaM viduNAmajjhayaNaM imA vijjA mahAvijjA, savvavijjANa uttamA / jaM vijjaM sAhaittANaM, savvadukkhANa muccatI // 1 // 1. vaha vidyA mahAvidyA hai aura samasta vidyAoM meM prazastatama hai| isa vidyA kA sAdhana kara AtmA samasta duHkhoM se mukta hotA hai| 1. Here-in is contained supreme knowledge. It is knowledge par excellence. Once it is practised the soul is freed of all misery. jeNa bandhaM ca mokkhaM ca jIvANaM gatirAgatiM / AtAbhAvaM ca jANAti, sA vijjA dukkhamoyaNI / / 2 / / viduNA rahatA isiNA bujhataM / 2. jisa vidyA se bandha aura mokSa, gati aura Agati tathA Atma bhAva kA parijJAna hotA hai vahI vidyA duHkha -mocanI hai| aisA arhat vidu RSi bole 2. That knowledge is truly beneficial which imparts discretion to discern bondage from liberation, happy destiny from an unenviable one. Added Vidu, the seer : samma rogapariNANaM, tato tassa viNicchitaM / rogosahapariNNANaM, jogo roga tigicchitaM // 3 // 3. samyak rUpa se sarvaprathama roga kA parijJAna honA cAhie | pazcAt roga kA nidAna honA caahie| roga kI auSadha kA parijJAna honA caahie| tabhI usa auSadha ke sevana se roga kI cikitsA ho sakatI hai arthAt roga mukta ho sakatA hai| 3. You should have an exhaustive knowledge of the disease. Then you should diagnose it carefully. You should have adequate knowledge of medicine. Then alone the remedy can cure the malady. samma kammapariNANaM, tato tassa vimokkhaNaM / kammamokkhapariNANaM, karaNaM ca vimokkhaNaM / / 4 / / 306 isibhAsiyAI suttAI

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4. samyak rUpa se karma kA parijJAna honA cAhie | pazcAt karma ke vimocana kA parijJAna honA caahie| karma vimocana kA parijJAna aura usakA AcaraNa karane para jIva karmamukta ho jAtA hai| 4. One should have adequate knowledge of Karma. Then should one know the device to negate the Karma. Such a device alone will confer deliverance. mammaM sasallajIvaM ca, purisaM vA mohaghAtiNaM / salluddharaNajogaM ca, jo jANai sa sallahA || 5 | 5. jo jIva ke sazalya marma ko, mohanAzaka puruSa ko aura zalyanAza ke yoga ko jAnatA hai vaha zalya kA nAza karatA hai| 5. One who knows the essence of the sin, the dispassioned self that can disillusion and the means of disillusionment alone can cure the sin of illusion. tahA bandhaNaM moyaNaM ceva, phalaparaMparaM / jIvANa jo vijANAti, kammANaM tu sa kammahA / / 6 / / 6. jo bandhana aura mocana ko, usakI phala paramparA tathA jIvoM ke karmoM ko bhI jAnatA hai vahI karmoM kA nAza karatA hai| 6. One well-versed in the knowledge of bondage, liberation and their repercussions, alone can destroy Karmas. sAvajjajogaM NihilaM vidittA, taM ceva sammaM parijANiUNaM / tItassa nidAe samuTThitappA, sAvajjavuttiM tu Na saddahejjA / / 7 / / 7. sAvadya yoga ko pUrNarUpeNa jAnakara aura usakA samyak prakAra se parijJAna kara pUrvakRta pApoM kI nindA ke liye tatpara AtmA sAvadya vRtti para zraddhA na kare / 7. Comprehending fully the associative tendency of sin, a soul, bent upon abandoning the encumbrance of accumulated Karmas, should not associate with the sinful tendencies. sajjhAyajjhANovagato jitappA, saMsAravAsaM bahudhA vidittA / sAvajjavuttIkaraNe'ThitappA, niravajjavittI u samAharejjA / / 8 / / 17. vidu adhyayana 307

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8. svAdhyAya - dhyAna meM saMlagna jitendriya saMsAravAsa kA samasta prakAra se parijJAna kara, sAvadya pravRtti ke kAryoM se amanA hokara niravadya pravRtti kA AcaraNa kare / 8. Absorbed in spiritual study and meditation, an austere being should comprehend mundane associations and evolving an apathy towards these, he should cultivate asceticism. parakIyasavvasAvajjaM jogaM iha ajja duccariyaM NAyare aparisesaM / Niravajje Thitassa No kappati puNaravi sAvajjaM sevittae / / samasta parakIyavRtti sAvadya yoga haiM aura dUSita vyavahAra haiM, aisA samajha kara vaha zreSTha puruSa usakA AcaraNa na kare / pUrNarUpeNa niravadya vyApAra meM sthita AtmA, punaH sAvadha vyApAra kA AcaraNa karane kI kalpanA bhI nahIM karatA hai| All acquisitive urge and greed are reprehensile. A noble man should understand it and avoid such a conduct. A soul deeply grounded in asceticism would not even conceive of a relapse into mundane ways. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puravi iccatthaM havvamAgacchati tti bemi / viduNAmajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat vidu RSi) kahatA hU~ / This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Vidu, the seer, do pronounce. vidu nAmaka sattarahavA~ adhyayana pUrNa huA / 17 / 308 isibhAsiyAI suttAI ...

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18. aTThadasaM varisavajjhayaNaM ayate khalu bho jIve vajjaM samAdiyati / se kahametaM ? pANAtivAeNaM jAva pariggaheNaM, arita jAva micchAdaMsaNasalleNaM vajjaM samAittA hatthaccheyaNAiM pAyaccheyaNAiM jAva aNupariyadRnti NavamuddesagameNaM / je khalu bhojIve No vajjaM samAdiyati, se kahametaM ? varisavakaNheNa arahatA isiNA buitaM / pANAivAtaveramaNeNaM jAva micchAdaMsaNasallaveramaNeNaM soindiya 5- NiggaNaM No vajjaM samajjiNittA hatthaccheyaNAiM pAyaccheyaNAiM jAva domaNassAI vItivatittA sivaacalaM- jAva ciTThanti / bho! jIva duHkhI hone para prANivadhAdika pApakarma svIkAra karatA hai, vaha kaise ? prANAtipAta (hiMsA) yAvat parigraha, arati yAvat mithyAdarzana zalya se pApakarma kA upArjana karatA hai| isake phalasvarUpa vaha navama mahAkAzyapa adhyayana meM pratipAdita hastacchedana, pAdachedana Adi asIma duHkhoM ko prApta karatA huA saMsAra meM paribhramaNa karatA hai / bho! jo jIva prANivadhAdika pApakarma svIkAra nahIM karatA hai, vaha kaise ? isa para arhat varSapa (varisava) RSi bole prANAtipAta (hiMsA) se nivRtti yAvat mithyAdarzana zalya arthAt 18 pApasthAnoM se nivRtti aura zrotrendriyAdi pA~coM indriyoM kA nigraha kara jo pApa karma kA upArjana nahIM karatA hai| phalasvarUpa vaha hastacchedana pAdachedana yAvat duzcintA paryanta duHkha - samUha ko vyatikrAnta (nAza) karake ziva, acala yAvat zAzvata sthAna ko prApta kara sthiti karatA hai| What makes you folk indulge in butchering and the like? What makes you commit violence, acquisition, insincere deeds and thus pile up sins? The consequence is that the unwise author of such deeds suffers amputation of arms and feet, as narrated in the ninth discourse of Mahakashyap. How is it that the wise never indulge in killing and exterminating life? Said Varshap: 18. varSapa adhyayana 309

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One who determinedly shields oneself from butchering, insincere action, sins of eighteen kinds, suborns the five senses and avoids scrupulously all sinful actions; escapes amputation of limbs and wins the supreme inviolable state. sakuNI saMkuppaghAtaM caM, varataM rajjugaM thaa| vAripattadharo cceva, vibhAgammi vihAvae / / 1 / / 1. jaise zakunI pakSI apanI tIkSNa coMca se phala ko cheda detA hai, vairI rAjya ko khaNDa khaNDa kara detA hai, vAripatradhara --- kamala jala se pRthak rahatA hai vaise hI vizuddha AtmA apane se pApakarmoM ko dUra kara detA hai| 1. As a sharp-beaked bird evacuates a fruit, an enemy ruins an empire, a lotus stays intact of water, so a chastened soul discards all sins. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / vrisvnnaamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA / aisA maiM (arhat varSapa RSi) kahatA hU~ / This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachments. Such a being is freed of the chain of reincarnation. Thus I, Varshap, the seer, do pronounce. varSapa nAmaka aThArahavA~ adhyayana pUrNa huA / 18 / 310 isibhAsiyAI suttAI ...

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19. egUevIsaM AriyAyaNajjhayaNaM savvamiNaM purA''riAmAsi / Ari yA ya Ne NaM arahatA isiNA bujhataM / pahale samasta jana Arya the| aisA arhat AryAyana RSi bole Aryayan, the seer, declared that in the beginning all were Aryans i.e. the civilised and cultured beings. vajjejja'NAriyaM bhAvaM, kammaM ceva aNAriyaM / aNAriyANi ya mittANi, AriyattamuvaTThie / 1 // 1. anArya vicAra, anArya AcAra aura anArya mitroM kA parityAga kare tathA Aryatva prApta karane ke lie taiyAra ho jaae| 1. Incivil ideas, incivil conduct and incivil company should be shunned. je jaNA'NArie NiccaM, kammaM kuvvanta'NAriyA / aNAriehi ya mittehiM, sIdanti bhavasAgare / / 2 / / 2. jo mAnava anArya haiM ve anArya mitroM ke sAtha milakara sarvadA anArya karma karate haiM, ve bhavasAgara meM duHkhoM ko prApta karate haiN| 2. Incivil beings seek a similar company and combinedly indulge reprehensible conduct. They are deemed to suffer vicissitudes of the mundane existence. saMdhijjA AriyaM maggaM, kammaM jaM vA vi AriyaM / AriyANi ya mittANi, AriSattamuvaTThie // 3 // 3. Aryatva prApta hone para athavA Aryatva prApta karane ke liye Arya mArga, Arya karma aura Arya mitroM kA anusandhAna kre| 3. On attaining civilized and cultured status of Aryans, one should adopt this path, regulate one's conduct accordingly and keep company with like individuals. 19. AryAyaNa adhyayana 311

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je jaNA AriyA NiccaM, kammaM kuvvaMti AriyaM / Ariehi ya mittehi, muccanti bhavasAgarA / / 4 / / 4. jo mAnava Arya haiM, Arya mitroM ke sAtha milakara sarvadA Arya karma karate haiM, ve bhavasAgara se mukta ho jAte haiN| 4. Having attained high civilisation worthy of Aryans, a company is sought of the like individuals and on working in that noble direction they earn final deliverance. AriyaM NANaM sAhU, AriyaM sAhu daMsaNaM / AriyaM caraNaM sAhU, tamhA sevaya AriyaM // 15 // 5. Arya kA jJAna zreSTha hai| Arya kA darzana zreSTha hai| Arya kA cAritra zreSTha hai / ataH Arya kI hI upAsanA karanI caahie| 5. Aryans master superb knowledge, their philosophy is superb, and so is their conduct. We should emulate Aryans ever and anon. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No iccatthaM puNaravi havvamAgacchati tti bemi / AriyAyaNajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat AryAyaNa RSi) kahatA hU~ / This is the means, then for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Aryayan, do pronounce. AryAyaNa nAmaka unnIsavAM adhyayana pUrNa huA / 19 / 312 isibhAsiyAI suttAI ...

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20. bIsaM ukkalajjhayaNaM paMca ukkalA pannattA, taMjahA : daNDukkale 1. rajjukkale 2. teNukkale 3. desukkale 4. savvukkale 5 / pA~ca prakAra ke utkala arthAt dharmarahita batalAye gaye haiN| ve isa prakAra haiM1. daNDotkala, 2. rajjUtkala, 3. stenotkala, 4. dezotkala aura 5. srvotkl| There are five schools of non-spiritual materialism : (1.) se kiM taM 'daNDukkale' ? daNDukkale nAmaM je NaM daNDadiTunteNaM AdillamajjhavasANANaM paNNavaNAe 'samudayamettA' bhidhANAI 'Natthi sarIrAto paraM jIvo' tti bhavagativoccheyaM vdti| se taM dnnddukkle| 1. daNDotkala kise kahate haiM? daNDotkala use kahate haiM, jo daNDa (lakar3I) ke dRSTAnta dvArA pratipAdita karate haiM ki daNDa kA Adi, madhya aura antima hissA pRthak-pRthak astitva vAlA na hokara daNDa kA samudAya mAtra hai, usI prakAra zarIra se bhinna koI AtmA nahIM hai| zarIra kA nAza hote hI bhava arthAt saMsAra kA nAza ho jAtA hai| aisI jo prarUpaNA karate haiM unheM daNDotkala kahate haiN| 1. One school (Dandotkal) relies on the parallel of a stick. They insist that like the inseparable top, middle and end of a stick the soul is an extension of, and is not conceivable separate from, body. Once the body is shed the world exists no more. (2.) se kiM taM 'rajjukkale' ? rajjukkale NAmaM je NaM rajjudiDhanteNaM samudayamettapannavaNAe paMcamahabbhUtakhandhamettA'bhidhANAI saMsArasaMsativoccheyaM vdti| se taM rjjukkle| 2. rajjUtkala kise kahate haiM? rajjUtkala use kahate haiM jo rajju (rassI) ke dRSTAnta ke mAdhyama se yaha pratipAdita karate haiM ki jIva pA~ca mahAbhUtoM ke aMza kA samudAyamAtra hai, arthAt jIva kA koI pRthak astitva nahIM hai| pA~ca mahAbhUtoM kA nAza hote hI saMsAra-paramparA kA uccheda ho jAtA hai| aisA jo pratipAdita karate haiM unheM rajjUtkala kahate haiN| 2. Another school (Rajjutkal) relies on the example of a rope. They avail that the individual is a mere combination of 20. utkala adhyayana 313

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the five elements. Self does not exist away from those physical elements. Once the five elements (earth, water, fire, air and ether ) are disintegrated, there exists no world. (3.) se kiM taM 'teNukkale' ? teNukkale NAmaM jeNaM aNNasatthadiTThantagAhehiM sapakkhubbhAvaNANirae 'mama netaM' iti parakaruNacchedaM vdti| setaM teNukkale / 3. stenotkala kise kahate haiM ? stenotkala use kahate haiM jo anya zAstroM meM prApta dRSTAnta aura gAthAoM ke mAdhyama se apane pakSa kA prakaTIkaraNa athavA unnati karane meM vyasta rahatA hai| merA kathana hI satya hai, anya nahIM, aisI prarUpaNA karatA huA dUsare kI karuNA athavA samabhAva kA vinAza karatA hai| aisA jo kathana karate haiM unheM stenotkala kahate haiN| 3. The third school (Stenotkal) culls like ideas and illustrations from sundry scriptures to lend strength to its dogma. They are utterly dogmatic and opinionated in favour of their ideology. They are least considerate in disputations. (4.) se kiM taM 'desukkale' ? desukkale NAmaM je NaM 'atthi nnesa' iti siddhe jIvassa akattAdiehiM gAhehiM desuccheyaM vadati / se taM desukkale / 4. dezotkala kise kahate haiM? dezotkala use kahate haiM jo AtmA kA astitva pramANita hai, aisA svIkAra karate hue bhI AtmA ko akartA Adi kahatA huA, AtmA ke eka deza kA uccheda karatA hai| aisI jo mAnyatA rakhate haiM unheM dezotkala kahA jAtA hai| 4. The fourth school (Deshotkal) concedes so far as the existence of soul as an entity is concerned. They treat it as the non-doer and ignore one aspect of the soul. (5.) se kiM taM savvukkale ? savvukkale NAmaM je NaM savvato savvasaMbhavAbhAvA No taccaM, savvato savvahA savvakAlaM ca Natthi tti savvacchedaM vdti| se taM savvukkale / 5. sarvotkala kise kahate haiM? sarvotkala use kahate haiM jo samasta padArthoM kI sArthakatA ko asvIkAra karatA hai aura pratipAdita karatA hai ki samasta kAloM meM padArtha kI sArthakatA kA sarvathA abhAva hai| isa prakAra sarvaviccheda kI jo mAnyatA rakhate haiM unheM sarvotkala kahate haiN| 314 isibhAsiyAI suttAI

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5. The last school of this class, called Sarvotkal, denies purpose behind all the entities. They believe in refuting everything. uDDuM pAyatalA ahe kesaggamatthakA, esa AtApajjave kasiNe tayapariyante jIve, esa jIve jIvati, etaM taM jIvitaM bhavati / se jahA NAmate daDDhesu bIesa puNo aMkurupattI bhavati, evAmeva daDDhe sarIre Na puNo sarIruppattI bhavati / tamhA iNameva jIvitaM, Natthi paraloe, Natthi sukaDadukkaDANaM kammANaM phlvittivisese| No paccAyanti jIvA, No phusanti puNNapAvA, aphale kllaannpaave| tamhA etaM sammaM ti bemi : uDDuM pAyatalA ahe kesaggamatthakA esa AyApa (jjave) ka (siNe) tayaparitante esa jiive| esa maDe, No etaM taM (jIvitaM bhavati ) / se jahA NAmate daDDhesu bIesu (....) evAmeva daDDhe sarIre (....) / tamhA puNNapAva'ggahaNA suhadukkhasaMbhavAbhAvA sarIradAhe pAvakammAbhAvA sarIraM DahettA No puNo sarIruppattI bhavati / / Upara se lekara caraNatala taka aura nIce se lekara mastaka ke kezAgra taka, isa AtmA ke paryAya haiN| samasta zarIra kI tvacA paryanta jIva hai| yaha jIva kA prANadhAraNa hai| isI ko jIvita kahA jAtA hai| jaise jale hue bIjoM meM phira se aMkura nahIM nikalate, vaise hI zarIra ke jala jAne para punaH zarIra kI utpatti nahIM hotI hai| ataH yahI jIvana hai| paraloka nahIM hai| sukRta aura duSkRta karmoM kA phala - vyApAra bhI nahIM hai| jIva punaH AtA bhI nahIM hai / puNya aura pApa AtmA ko sparza bhI nahIM karate haiN| puNya aura pApa niSphala haiN| isaliye maiM ThIka kahatA hU~ ki Upara se caraNatala taka aura nIce se mastaka ke kezAgra taka isa AtmA ke paryAya haiN| samasta zarIra kI tvacA paryanta yahI jIva hai| yaha jIva (karmarahita) mara jAtA hai to punaH jIva nahIM AtA hai| jaise jale hue bIjoM meM phira se aMkura nahIM nikalate, vaise hI zarIra ke jala jAne para punaH zarIra kI utpatti nahIM hotI hai| ataH puNya-pApa kA grahaNa hI nahIM hotA hai| sukha-duHkha kI sambhAvanA kA bhI abhAva hai, kyoMki zarIra ke jala jAne se pApakarma kA abhAva / nAza ho jAtA hai, zarIra ke jala jAne para punaH zarIra kI utpatti nahIM hotI hai| The entire organism from head to foot is an extension of soul. Self exists right upto the skin. It sustains the individual. It justifies spellation of living. Roasted seeds never germinate. Similarly a body burnt cannot be reincarnated. Body and life are co-terminous. There is no hereafter. There does not exist any system of moral desert. The individual is never reborn. Good and evil moral destiny never touch the soul. Virtue and vice 20. utkala adhyayana 315

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mean nothing. Soul is what you see in the physical being of the individual. Body and soul are synonymous. Once the soul dies, it is never reborn. Like the roasted seed, a body burnt is a life dispersed off for good. Virtuous and vicious aftermath of deeds is non-existent and cannot affect the self. Happy or unhappy destiny is fiction as a burnt body is a completely closed chapter. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / ukkljjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM kahatA hU~ / This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I Utkal, the seer, do pronounce. utkala nAmaka bIsavA~ adhyayana pUrNa huA / 201 316 isibhAsiyAI suttAI ...

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21. egavIsaM gAhAvaijjaM nAmajjhayaNaM NAhaM purA kiMci jANAmi, svvlokNsi| gAhAvatiputteNa taruNa arahatA isiNA buitN| maiM pahale samasta loka ke sambandha meM kucha bhI nahIM jAnatA thaa| aisA arhat gAthApati-zreSThi putra taruNa RSi bole Initially I was utterly ignorant of the universe, said Gathapati trader's son Tarun, the seer : aNNANamUlakaM khalu bho puvvaM na jANAmi na pAsAmi no'bhisamAvemi no'bhisaMbujjhAmi, nANamUlAkaM khalu bho iyANiM jANAmi pAsAmi abhisamAvemi abhisNbujjhaami| aNNANamUlayaM khalu mama kAmehiM kiccaM karaNijjaM, NANamUlayaM khalu mama kAmehiM akiccaM akrnnijjN| aNNANamUlayaM jIvA cAurantaM saMsAraM jAva pariyaTTayanti, NANamUlayaM jIvA cAurantaM jAva viiyiivynti| tamhA aNNANaM parivajja NANamUlakaM savvadukkhANaM antaM karissAmi, savvadukkhANaM antaM kiccA riyamayalaM jAva sAsataM abbhuvagate citttthissaami| bho! ajJAnamUlaka (jJAnahIna) hone ke kAraNa yaha maiM pahale na jAnatA thA, na dekhatA thA, na samajhatA thA aura na avabodha hI rakhatA thaa| bho! jJAnamUlaka (jJAnavAn) hone para aba maiM jAnatA hU~, dekhatA hU~, samajhatA hU~ aura avabodha rakhatA huuN| ajJAnamUlaka (jJAnahIna) hone ke kAraNa kAma ke vazIbhUta hokara maiMne kArya kiye haiN| jJAna-sampanna hone para mere lie kAma ke vazIbhUta hokara kArya karanA akaraNIya hai, ayukta hai| ajJAnamUlaka jIva caturgatirUpa saMsAra meM yAvat paribhramaNa karate haiN| jJAnamUlaka jIva caturgatirUpa saMsAra kA yAvat tyAga (nAza) karate haiN| ataH ajJAna kA parityAga kara, maiM jJAna-sampanna hokara samasta duHkhoM kA anta kruuNgaa| samasta duHkhoM kA anta kara ziva, acala, yAvat zAzvata sthAna ko prApta kara sthiti kruuNgaa| Being ignorant earlier I knew nothing, I saw nothing and comprehended nothing. Having mastered all knowledge, now I know, I understand and comprehend. During my previous 21. gAthApatiputra taruNa adhyayana 317

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ignorant existence I was driven by desire. Being enlightened now, to be motivated by desire is irrational for me. Ignorant beings keep orbiting in the four phases of mundane existence. I resolve to attain enlightenment and renounce all woe. I will stay ever and anon on the pedestal of equanimity, blissful and unmoved and be delivered of all possible woes. aNNANaM paramaM dukkhaM, aNNANA jAyate bhyN| aNNANamUlo saMsAro, viviho svvdehinnN||1|| 1. ajJAna hI parama duHkha hai| ajJAna se hI bhaya utpanna hote haiN| samasta zarIradhAriyoM ke lie saMsAra-paramparA kA mUla bhI ajJAna hI hai| ___ 1. The severest woe is ignorance. Ignorance feeds apprehension. It is the root cause of reincarnations. migA bajjhanti pAsehiM, vihaMgA mttvaarnnaa| macchA galehi sAsanti, aNNANaM sumhbbhyN||2|| 2. ajJAna ke kAraNa hI hariNa, pakSI aura hAthI pAza se bandhate haiN| matsyoM ke kaNTha bIMdhe jAte haiN| ajJAna hI saMsAra kA sabase bar3A bhaya hai| 2. Ignorance leads deers, birds and elephants to bondage and fish to death. There is no graver sin than ignorance jammaM jarA ya macc ya, sogo maanno'vmaannnnaa| aNNANamUlaM jIvANaM, saMsArassa ya sNttii||3|| 3. ajJAna se hI jIva janma, bur3hApA, mRtyu, zoka aura mAnApamAna prApta karate haiN| jIvoM kI bhava-paramparA bhI ajJAnamUlaka hai| 3. It is ignorance that blights individuals with birth, age, death, grief and honour-humiliations. Reincarnation is the direct outcome of ignorance. aNNANeNa ahaM puvvaM, dIhaM sNsaarsaagrN| jammajoNibhayAvattaM, saranto dukkhjaalkN||4|| 4. ajJAna ke kAraNa hI maiMne pahale janma (yoni) janita bhaya cakra ke vistRta duHkhajAla meM pha~sakara dIrghakAla taka saMsArasAgara meM paribhramaNa kiyA hai| 4. It was my ignorance to which I owe my previous reincarnations, fraught with anguish and agony of all sorts, lasting to aeons in the fathomless gulf of existence. 318 isibhAsiyAI suttAI

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dIve pAto pataMgassa, kosiyArissa bandhaNaM / kiMpAkabhakkhaNaM ceva, aNNANassa NidaMsaNaM ||5|| 5. pataMga kA dIpaka para giranA, koziyAra - rezama ke kIr3e kA bandhana aura kiMpAka phala kA bhakSaNa ajJAna ko hI prakaTa karatA hai| 5. The self-immolation of moths on a flame, self-cocooning of the silk worm, or consumption of lethal fruit are all instances of ignorance. bitiyaM jaro dupANatthaM, diTTho aNNANamohito / sambhaggagAtalaTThI u, migArI NidhaNaM gato / / 6 / / 6. ajJAna se mohita vRddha siMha jala meM apanI parachAIM ko zatru rUpa dUsare siMha kI parachAIM dekhakara, samajhakara kUda par3atA hai, phalasvarUpa usakI dehayaSTi (zarIra ) bhagna ho jAtI hai aura vaha mRtyu prApta karatA hai| 6. The fatuous aged tiger leaps into the lake, deeming its watery image as an adversary and thus casts its life in ignorance. migArI ya bhuyaMgo ya, aNNANeNa vimohitA / gAhAdaMsaNivAteNaM, viNAsaM do vi te gatA / / 7 / / 7. ajJAna se vimohita siMha aura sA~pa paMjA aura daMza ke prahAra se donoM vinAza ko prApta hue / 7. It is in ignorance that the serpent and tiger are engaged in a duel, the former stinging the latter and the latter clawing the former, to mutual death. suppiyaM taNayaM bhaddA, aNNANeNa vimohitA / mAtA tasseva sogeNa, kuddhA taM ceva khAdati // 8 // 8. ajJAna se vimohita hokara supriya nAmaka putra kI mAtA bhadrA usI ke zoka hokara apane putra supriya kA bhakSaNa karatI hai| kruddha 8. It was a mark of utter ignorance that Bhadra in grief of her dead son Supriya devoured his cadaver. viNNAso osahINaM tu, saMjogANaM va joyaNaM / sAhaNaM vA vi vijjANaM, aNNANeNa Na sijjhati / / 1 / / 9. ajJAna ke kAraNa hI auSadhiyoM kA vinyAsa, saMyojana, mizraNa aura vidyAoM kI sAdhanA saphala nahIM hotI hai| 21. gAthApatiputra taruNa adhyayana 319

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9. Ignorance defeats the prescription, combination and processing of herbs and drugs and cultivation of expertise. viNNAso osahINaM tu, saMjogANaM va joynnN| sAhaNaM vA vi vijjANaM, NANajogeNa sijjhti||10|| 10. jJAna ke yoga se hI auSadhiyoM kA vinyAsa, saMyojana, mizraNa aura vidyAoM kI sAdhanA saphala hotI hai| 10. Knowledge alone propitiates a happy prescription, . combination and processing of herbs and drugs. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| gAhAvaijjaM naamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat gAthApatiputra taruNa RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, piety, abstinence and non-attachment. Such a being is freed of the chain of reincarnations. Thus, I Gathapatiputra Tarun, the seer, do pronounce. gAthApatiputra taruNa nAmaka ikkIsavA~ adhyayana pUrNa huaa|21| 320 isibhAsiyAI suttAI

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22. duvIsaM gaddabhIyajjhayaNaM parisADI kamme aparisADiNo buddhA, tamhA khalu aparisADiNo buddhA govalippanti raNaM pukkharapattaM va vAriNA / dagabhAleNa arahatA isiNA buitaM / karmoM ko pRthak karanA caahie| karmoM ko pRthak na karane vAle abuddha / ajJAnI hote haiN| karmoM ko pRthak karane vAle prabuddha karmaraja se vaise hI alipta rahate haiM jaise jala se kamala / aisA arhat dagabhAla/gardabhAli RSi bole-- Actions (Karmas) should be segregated. Those who fail to do so are ignorant. The wise who succeed in segregating their Karmas are intact of the Karmic smear like a lotus in pond. Thus spoke Dagbhal, the seer : purisAdIyA dhammA purisapayarA purisajeTThA purisakappiyA purisapajjovitA purisasamannAgatA purisameva abhiuMjiyANaM ciTThanti / se jahA nAmate aratI siyA sarIraMsi jAtA sarIraMsi vaDDiyA sarIrasamannAgatA sarIraM ceva abhiuMjiyANa ciTThati, evAmeva dhammA vi purisAdIyA jAva ciTThanti / evaM gaNDe vammIke thUbhe rukkhe vaNasaNDe pukkhariNI NavaraM puDhavIya jAtA bhANiyavvA, udaga pukkhale udagaM NetavvaM / se jahA NAmate agaNikAe siyA araNIya Ate jAva araNIM ceva abhibhUya ciTThati, evAmeva dhammA vi purisAdIyA taM ceva / puruSa se dharma (grAmyadharma arthAt viSaya-vikArajanita dharma) kI Adi hotI hai| vaha puruSa pradhAna, puruSa jyeSTha, puruSa-kalpita, puruSa pradyotita ( prakAzita), puruSa - samanvita aura puruSa ko kendrita karake rahatA hai| jaise pIr3AdAyaka roga vizeSa zarIra meM utpanna hotA hai, bar3hatA hai, samanvita hokara zarIra se jur3akara rahatA hai vaise hI puruSa kA dharma puruSa ko ghere rahatA hai| vaise hI vraNa zarIra meM, dImaka kA TIlA vana aura vRkSoM samUha meM tathA jala meM kamala paidA hotA hai| vizeSatA yaha hai ki ye valmIka pRthvI se hI utpanna, varddhita, samanvita aura jur3e rahate haiM / kamala jala se utpanna, varddhita, samanvita aura jur3e rahate haiN| jaise agni araNI ( vRkSa vizeSa ) se utpanna hotI hai aura 22. dagabhAla adhyayana 321

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araNI kA hI Azraya lekara rahatI hai, isI prakAra puruSa kA dharma (grAmya dharma) puruSa kA hI Azraya lekara rahatA hai| Dharma (spiritual order) is male-oriented. Dharma is maledominated, male-oriented, male-created and male-based. As a painful malady rises in a particular organism, is aggravated and is integrated so the spiritual order (Dharma) belongs to the individual and surrounds him like an aura. Similar to it, a wound grows in body, white ants in a sand-dune and lotus in a pond. These are all accretions of earth and thrive upon it. As fire sustains itself on fuel, so male individual should sustain himself on another of his kind. dhita tesiM gAmaNagarANaM, jesiM mahilA pnnaayikaa| te yAvi dhikkiyA purisA, je itthINaM vasaM gtaa||1|| 1. ve grAma aura nagara dhikkAra ke yogya haiM jahA~ para mahilA zAsana karatI hai| ve puruSa bhI dhikkAra ke yogya haiM jo nArI ke vazIbhUta haiN| 1. The villages and towns administered by female rulers are reprehensible. The males under thumb of female are not worth the salt. gAhAkulA sudivvA va, AvagA mdhurodkaa| phullA va paumiNI rammA, vAlakkantA va maalvii||2|| 2. vaha sudivya kula kI gAthA/prazasti ke samAna hai, suvAsita madhura jala ke sadRza hai, vikasita ramya kamalinI ke samAna hai aura sarpaveSTita mAlatI ke samAna hai| 2. A female is bestowed with all honours. She is bewitching. She emanates fragrance akin to a blooming lily of the valley. She is like a snake-encircled jasmine. hemA guhA sasIhA vA, mAlA vA vjjhkppitaa| savisA gandhajuttI vA, antoduTThA va vaahinnii||3|| 3. svarNa kI guphA hai jisameM siMha baiThA huA hai, viSayukta puSpoM kI mAlA . hai, viSamizrita gandha guTikA hai, bhayaMkara bhaMvaroM se yukta nadI hai| ___3. She is like a golden cavern with a man-eater seated within. She is a garland of poisonous flowers, a fatal fragrance, a stream fraught with internal whirl-pools. 322 isibhAsiyAI suttAI

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garantA madirA vA vi, jogakaNNA va sAliNI / NArI logammi viNNeyA, jA hojjA saguNodayA / / 4 / / 4. madonmatta banA dene vAlI madirA hai, suzobhanA yoga kanyA hai| vaha vizva meM nArI kahI jAtI hai jo svakIya guNoM se udbhAsita hai| 4. She is like a maddening liquor and a charming maiden doomed to widowhood. Such a being is dubbed a female all over the world. ucchAyaNaM kulANaM tu, davvahINANa lAghavo / patiTThA savvadukkhANaM, NiTThANaM ajjiyANa ya|| 5 || 5. ( asaMskArI ) nArI kula kA nAza karatI hai, dravyahIna (nirdhana) kA tiraskAra karatI hai, samasta duHkhoM kA pratiSThAsthAna hai, adhyavasAya athavA Aryatva kI nAzaka hai| 5. A female is prone to damn her family, belittle the penurious, a veritable mine of miseries and a damner of human endeavour. gehaM verANa gaMbhIraM, viggho saddhammacAriNaM / duvAso akhalINaM va, loke sutA kimaMgaNA ? / / 6 / / 6. gahana vairabhAva kA ghara hai, saddharmAcaraNa karane vAloM ke lie vighnabhUta hai, lagAma rahita duSTa azva ke samAna hai, svecchAcAriNI hai| aisI nArI loka meM kunArI kahI jAtI hai| 6. She is a storehouse of ill-will, a dampener of spiritual enterprise, a reinless steed. She is wanton by nature. Such a female deserves all condemnation. itthI u balavaM jattha, gAmesu Nagaresu vA / aNassayassa hesaM taM, apavvesu ya muNDaNaM // 7 // 7. jahA~ grAma aura nagaroM meM striyA~ balavAna haiM, belagAma ghor3e kI taraha svacchanda haiM ve aparva ke dinoM meM muNDana ke samAna haiN| 7. The villages and towns dominated by females are anarchic and ominous. dhit tesiM gAmaNagarANaM silogo // 8 // 22. dagabhAla adhyayana 323

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8. ve grAma aura nagara dhikkAra ke yogya haiM jahA~ mahilA zAsikA hai| ve puruSa bhI dhikkAra ke yogya haiM jo nArI ke vazIbhUta haiN| 8. The villages and towns ruled by females are accursed. Damned are such males who are enamoured of females. DAho bhayaM hutAsAto, visAto maraNaM bhyN| chedo bhayaM ca satthAto, vAlAto dasaNaM bhyN||1|| 9. agni se jalane kA bhaya hai, viSa se marane kA bhaya hai, zastra se chedana kA bhaya hai aura sarpa se Dasane kA bhaya hai| 9. Fire inflicts burn, poison a casualty, an arm a gaping wound and a serpent sting. saMkaNIyaM ca jaM vatthu, appaDIkArameva y| taMvatthusuThu jANejjA, jujjante je'nnujoitaa||10|| ____ 10. jo vastu zaMkAspada hai usakA pratikAra bhI sambhava nahIM hai| ataH usa vastu ke upabhoktA ko usake tyAga aura bhoga kA samyak parijJAna honA caahie| 10. Perilous articles afford no immunity and a wise being is supposed to watch his own well-being while avoiding or acquiring such articles. jatthatthI je samArambhA, je vA je saannubndhinno| te vatthu suThu jANejjA, NeyA svvvinnicchye||11|| 11. jahA~ para jo samArambha (hiMsAdika Asrava) aura jo sAnubandha haiM usa vastu kA samyak parijJAna kre| yaha samyak parijJAna hI sabhI padArthoM ke nizcaya meM sahAyaka hotA hai| 11. The Karma-generating indulgence and enterprise etc. should be morally weighed and assessed. Such a circumspection alone helps a being in such matters. jesiM jahiM suhuppattI, je vA je saannugaaminno| viNAsI aviNAsIvA, jANejjA kaalveyvii||12|| 12. jisake lie jahA~ sukhotpAdakatA hai aura jo jisake anugAmI haiM, kAlavid usake vinAzI aura avinAzI rUpa ko phcaaneN| 12. The pleasure-smacking indulgences etc. should be carefully examined on the moral scale. 324 isibhAsiyAI suttAI

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sIsacchede dhuvo maccU, mUlacchede hato dumo / mUlaM phalaM ca savvaM ca, jANejjA svvvtthusu||13|| 13. mastaka cheda se mRtyu aura jar3a ke chedana se vRkSa kA nAza nizcita hai| ataH vijJa samasta padArthoM meM mUla aura usake phala kA parijJAna kareM / 13. A severe wound in head precedes a certain death and radical injury to a plant, its certain destruction. That enjoins upon a wise man a necessity for circumspection in this regard. sIsaM jahA sarIrassa, jahA mUlaM dumassa ya / savvassa sAdhudhammassa, tahA jhANaM vidhIyate / / 14 / / 14. jo sthAna zarIra meM mastaka kA hai aura vRkSa ke lie jar3a kA hai vahI sthAna samasta munidharma ke lie dhyAna kA hai| 14. As head is vital to human body and root to a tree, so is meditation to a saint. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / gaddabhIyanAmajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat dagabhAla athavA gardabha RSi) kahatA hU~ / This is the means, then, for an aspirant to attain purity, enlightenment, piety, abstinence and non-attachment. Such a being is freed of the chain of reincarnations. Thus, I Dagbhal, the seer, do pronounce. dagabhAla athavA gardabhIya, gardabhAli nAmaka bAIsavA~ adhyayana pUrNa huA / 221 22. dagabhAla adhyayana 325

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23. tevIsaM rAmaputtiyajjhayaNaM duve maraNA assiM loe evamAhijjanti, taMjahA : suhamataM ceva duhamataM cev| rAmaputte Na arahatA isiNA buit| etthaM viNNattiM bemi| imassa khalu mamAissa asamAhiyalesassa gnnddplighaaiyss| gaNDabandhaNapaliyassa gaNDabandhaNapaDighAtaM kressaami| alaM puremennN| tamhA gaNDabaMdhaNapaDighAtaM karettA NANadaMsaNacarittAiM pddisevissaami| NANeNaM jANiya daMsaNeNaM pAsittA saMjameNaM saMjamiya taveNa avihakammarayamalaM vidhuNita visohiya aNAdIyaM aNavadaggaM dIhamaddhaM cAurantasaMsArakantAraM vItivatittA sivamayalamaruyamakkhayamavvAbAhamapuNarAvattiyaM siddhigatiNAmadhijja ThANaM saMpatte aNAgataddhaM sAsataM kAlaM ciTThissAmi tti| isa loka meM do prakAra ke maraNa kahe gaye haiN| tadyathA-1. sukha mRtyu aura 2. duHkha mRtyu| isakI vyAkhyA (pratipAdana) maiM yahA~ kruuNgaa| aisA arhat rAmaputra RSi bole maiM asamAdhita-azubhalezyA vAlA hU~, gaNDa-rAga-dveSamaya duHkhamaraNa rUpI gA~Tha (vraNa) se pIr3ita huuN| duHkhamaraNa ke granthi-bandhana se jIrNa (zithila) ho rahA huuN| isa granthi kA maiM nAza karU~gA, duHkhamaraNa kA nAza karake rhuuNgaa| ataH duHkhamRtyu rUpI gA~Tha kA nAza karake jJAna-darzana-cAritra kI AsevanA kruuNgaa| ___ jJAna se jAnakara, darzana se dekhakara, saMyama se saMyamita hokara, tapa se aSTavidha karmaraja maila ko jhar3akA kara, AtmA ko zodhita kara, anAdi, ananta, dIrghamArga vAle caturgatirUpa saMsAra kI aTavI ko pAra kara, ziva, acala, aruja, akSaya, avyAbAdha, punaH janmarahita, siddhigati nAmaka sthAna ko prApta kara bhaviSya meM zAzvata kAla paryanta maiM vahA~ sthiti kruuNgaa| Two kinds of death may end human life--a happy one or a miserable one. This chapter will delineate the two, said Ramputra, the seer : I am accursed with distractions and mundane traits. I suffer from the carbuncles of attachment-aversion. I am a sick being, prone to an unhappy doom. I resolve to avail of a remedy for 326 isibhAsiyAI suttAI

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this malaise. I will immunise myself from an unhappy doom. To shield myself from misery, I will practise righteous knowledge, vision and conduct. I will cultivate righteous knowledge, witness truth, restrain myself with austerity, practise penances to chasten my soul from all Karmic smear, divert myself from the timeless mundane course and attain the highest pinnacle of birth-free, blissful, perennial existence, not to revert therefrom even once. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| raamputiyjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat rAmaputra RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, piety, abstinence and non-attachment. Such a being is freed of the chain of reincarnations. Thus I, Ramputra, the seer, do pronounce. rAmaputra nAmaka teIsavA~ adhyayana pUrNa huaa|23| 23. rAmaputra adhyayana 327

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24. cauvIsaM harigiriNAmajjhayaNaM savvamiNaM purA bhavvaM, idANiM puNa abhavvaM / harigiriNA arahatA isiNA buitaM / pahale yahA~ saba kucha bhavya (bhavitavyatApekSa) thaa| aba saba kucha abhavya (bhavitavya rahita) hai| aisA arhat harigiri RSi bole Previously, existence was prone to unpredictable occurrences. Now that uncertainty is no more, said Harigiri the seer: cayanti khalu bho ya NeraDyA NeratiyattA tirikkhA tirikkhattA maNussA maNusattA devA devattA, aNupariyadRnti jIvA cAurantaM saMsArakantAraM kammAzugAmiNo / tadhAvi me jIve idhaloke suhuppAyake, paraloke duhuppAdae aNie adhuve aNitie aNicce asAsate sajjati rajjati gijjhati mujjhati ajjhovavajjati viNighAtamAvajjati / imaM ca NaM puNo saDaNapaDaNa - vikiraNa-viddhaMsaNadhammaM aNegajogakkhemasamAyuttaM jIvassa'tArelukiM saMsAraNivveDhiM karoti, saMsAraNivveDhiM karettA aNAiyaM anavadaggaM dIhamaddhaM cAurantasaMsArasAgaraM aNupariyaTTA / tamhA'dhuvaM asAsatamiNaM saMsAre savvajIvANaM saMsatIkAraNamiti NaccA NANadaMsaNacarittANi sevissAmi, NANadaMsaNacarittANi sevittA aNAdIyaM jAva kantAraM vItivatittA sivamacala jAva ThANaM abbhuvagate ciTThissAmi / bho ! nArakI nArakatva ko, tiryaJca yoni vAle tiryak yonitva ko, manuSya manuSyatva ko aura deva devatva ko chor3akara, karmAnugAmI jIva caturgatirUpa saMsAravana meM paribhramaNa karate haiN| tathApi merI AtmA isa loka meM sukha kA utpAdana karatI hai, paraloka meM duHkha paidA karatI hai / aniyata, caMcala, avyavasthita, anitya aura azAzvata isa loka meM yaha (merI AtmA) Asakta hotI hai, anurakta hotI hai, gRddha hotI hai, mohita hotI hai, atyAsakta hotI hai aura maraNa prApta karatI hai| yahI punaH saMsAra meM sar3atI, giratI, bikharatI, naSTa Adi dharmoM ko prApta karatI hai / vividha yoga-kSema aura samatva se rahita jIva ke lie yaha saMsAra dustaraNIya hai / vaha saMsAra ke gAr3ha bandhanoM se ba~dhatA hai / saMsAra meM gAr3ha bandhanoM se bandhakara, anAdi ananta, 328 isibhAsiyAI suttAI

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dIrghamArga vAle caturgatirUpa saMsAra sAgara meM paribhramaNa karatA hai| ataH caMcala aura azAzvata isa saMsAra meM sabhI jIvoM ke lie Asakti hI saMsAra - bhramaNa kA kAraNa hai / aisA jAnakara maiM jJAna - darzana - cAritra kI upAsanA kruuNgaa| jJAna-darzana - cAritra kI upAsanA kara, anAdi yAvat saMsAravana kA atikramaNa kara, ziva, acala, yAvat zAzvata sthAna ko prApta kara maiM vahIM sthiti karU~gA / Different classes of beings, infernal ones, unevolved gross beings, animals, angels and human beings, tread their prescribed respective courses in the vast universe, perpetually, after budging from their original station. Myself seeks happiness for itself in the instant incarnation to have a miserable aftermath hereafter. Myself is snared and allured and tempted by this instable, transitory and chaotic world. Then it falls prey to it and meets its last doom. In a fresh spell of suffering it further encounters calamities of incarceration, disintegration and ruination. This abysm of life is too deep for human beings devoid of Yoga, tranquillity and equanimity. Man is inextricably bound to mundane existence. This bondage carries him like flotsam along the immeasurable oceanic expanse. That reveals how this rut of attachment is the cause of endlessly miserable but transitory course of life for individuals. Having realised this truth, I resolve to cultivate righteous knowledge, vision and conduct, and thereby surmount this fierce jungle called life, to attain the station par excellence, infallible and supremely accomplished ever and anon. kantAre vArimajjhe vA, ditte vA aggisaMbhame / tamaMsi vA jadhA NetA, tadhA dhammo jiNAhito / / 1 / / 1. jaise jaMgala, jala, prakAza, agni jvAlA aura andhakAra meM mArgadarzaka Avazyaka hai vaise hI jina pratipAdita dharma kA jJAna Avazyaka hai| 1. As one requires guidance in a jungle, watery course, dazzling light, fire and darkness, so one requires knowledge of Jainism. dhAraNI susahA ceva, guru bhesajjameva vaa| saddhammo savvajIvANaM, NiccaM loke hitaMkaro / / 2 / / 2. sarvaMsahA pRthvI aura prazasta auSadhiyA~ isa loka meM prANImAtra ke lie hitakara haiN| isI prakAra saddharma bhI isa loka meM samasta prANiyoM ke lie sarvadA hitakara hai| 24. harigiri adhyayana 329

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2. The all-tolerant terra firma and beneficial drugs are benign to all and sundry. So is the true religion to each of us. sigghavAmisamAuttA, radhacakke jahA araa| phaDantA valliccheyA vA, suhadukkhe sarIriNo / / 3 3. jaise rathacakra meM prayukta ArA pahiye kI parivartana gati ko zIghratA pradAna karatA hai| (vRkSa ke) phaTa jAne athavA vakra ho jAne para latAoM kA chedana / nAza ho jAtA hai vaise hI dehadhAriyoM ke sukha-duHkha bhI gatizIla va sphuTita hote haiN| 3. As the radial spokes of a wheel conduce to acceleration, just like the destruction of creepers when the tree is distorted. So does true religion to relieve individuals of pleasure-pain syndrome. saMsAre savvajIvANaM, gehI saMpariyattate / udumbakatarUNaM vA vasaNussavakAraNaM ||4|| " 4. samasta jIva Asakti ke kAraNa saMsAra meM paribhramaNa karate haiN| jaise udumbara vRkSoM kA prasava - dohada vyasanotsava kA kAraNa banatA hai / ( vaise hI saMsAra paribhramaNa kA hetu Asakti hai|) 4. All beings get entangled in this turmoil called life due to attachment, as liquor brewed from plants leads to orgies and carousal. vahiM raviM sasaMkaM vA, sAgaraM sariyaM tahA / indajjhayaM aNIyaM ca, sajjaM mehaM va cintae ||5|| 5. agni, sUrya, candra, samudra, nadI, indradhvaja aura senA ( ke svarUpa) ko nUtana megha kI taraha smjho| 5. Fire, sun, moon, ocean, river, divine regalia and martial honours are all as shortlived as a new cloud. jovvaNaM rUvasaMpattiM, sobhaggaM dhaNasaMpadaM / jIvitaM vA vi jIvANaM, jalabubbuyasaMNibhaM // 6 // 6. prANiyoM kA jIvana, yauvana, rUpa- -saundarya, saubhAgya, dhana aura sampadA jala budbuda ke samAna ( nazvarazIla) hai| 6. Life, youth, beauty, prosperity, wealth and estate are no more than a bubble in water. 330 isibhAsiyAI suttAI

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devindA samahiDDIyA, dANavindA ya vissutaa| NarindA je ya vikkantA, saMkhayaM vivasA gtaa||7| 7. maharddhisampanna devendra, vikhyAta dAnavendra aura parAkramazAlI narendra eka dina vivaza hokara cale gye| 7. Great divinities, marvellous demons and valorous princes who had an ignoble end are now no more to be seen. savvattha NiraNukkosA, nnivvisespphaarinno| suttamattapamattANaM, ekA jgti'nnicctaa||8|| 8. jagat meM supta, matta aura pramAdI prANiyoM para anityatA nirdaya hokara samAna rUpa se sarvatra prahAra karatI hai| : 8. The somnolescent, defiant and vainglorious individuals meet the same none-too-enviable fate at the hands of ruthless death. devindA dANavindA ya, NarindA je ya vismRtaa| puNNakammodayabbhUtaM, pItiM pAvanti piivrN||1|| 9. devendra, dAnavendra aura narendra jo prakhyAta haiM ve puNyakarma ke udaya se unnati aura prIti ko prApta karate haiN| 9. The worshipful divinities, demi-gods and princes enjoy their legendary fame so long as their happy destiny caused by virtuous deeds is in the ascent. AU dhaNaM balaM rUvaM, sobhaggaM srlttnnN| NirAmayaM ca kante ca, dissate vivihaM jge||10| 10. Ayu, dhana, bala, saundarya, saubhAgya, saralatA, nirogatA aura manohAritA jagat meM vividha rUpoM meM dikhAI detI hai| 10. We come across the cherished longevity, prosperity, physical charm, good-luck, straight-forwardness, health and magnetism in various forms. sadevoragagandhavve, satirikkhe smaannuse| NibbhayA NivvisesA ya, jage vttey'nnicctaa||11|| 11. vizva meM deva, sarpa, gandharva, tiryak aura manuSya sRSTi meM anityatA samAna rUpa se nirbhaya hokara bhramaNa karatI hai| 24. harigiri adhyayana 331

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11. Gods, serpentine demi-gods, angels, beasts and men are all inevitably at the sheer mercy of transience. dANamANovayArehiM, sAmabheyakkiyAhi y| Na sakkA saMNivAreDaM, telokkeNAvi'NiccatA / / 12 / / 12. dAna, mAna, upacAra, sAma, bheda, aura kriyA Adi hI nahIM apitu tInoM loka kI zaktiyA~ bhI isa anityatA ko rokane meM sakSama nahIM haiN| 12. This momentary nature of life defies all remedies, charity, ego, sundry efforts, craft and all imaginable endeavours by man or by gods. uccaM vA jai vA NIyaM, dehiNaM vA NamassitaM / jAgarantaM pamattaM vA, savvatthAnA'bhiluppati / / 13 / / 13. dehadhArI cAhe ucca ho yA nIca ho, dUsaroM se namaskRta ho, jAgrat ho yA pramatta ho, anityatA sabakA nAza karatI hai| 13. Whoever is reincarnated, be he noble or mean, honoured, vigilant, or defiant is doomed to end in death. "evametaM karissAmi, tato evaM bhavissati / " saMkappo dehiNaM jo ya, Na taM kAlo paDicchatI / / 14 / / 14. 'maiM isa prakAra karU~gA to aisA ho jAegA' mAnava ke mana meM isa prakAra ke saMkalpa calate rahate haiM, kintu kAla usake saMkalpoM ko svIkAra nahIM karatA hai| 14. One keeps on calculating in one's own way but death explodes all such castles in the air. jA jayA sahajA jA vA, savvatthevANugAmiNI / chAya vva dehiNo gUDhA, savvamateti'NiccatA / / 15 / / 15. prANI kahIM bhI jAve kintu anityatA chAyA kI bhA~ti svAbhAvika rUpa se sarvatra usake sAtha rahatI hai / chAyA pRthak bhI dRSTigata ho sakatI hai kintu anityatA itanI pracchanna hai ki kahIM bhI dikhAI nahIM detii| 15. Wheresoever one may flee, death, like an inseparable shadow, chases him invariably. Shadow may be detected or ridden off. Not so the invisible death. kammabhAve'NuvattantI, dIsantI ya tadhA tadhA / dehiNaM pakatiM ceva, lINA vatteya nnicctaa||16|| 332 isibhAsiyAI suttAI

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16. karma ke sadbhAva meM yaha anityatA AtmA se saMlagna rahatI huI vibhinna rUpoM meM dikhAI detI hai / isa anityatA ne zarIradhArI kI prakRtiyoM ko lIna kara rakhA hai| 16. By virtue of Karmas transitoriness remains screwed to soul, appearing variously. This transitoriness inheres in the very nature of a being. jaM kaDaM dehito jeNaM, NANAvaNNaM suhAsuhaM / NANa'vatthantarovetaM, savvamaNNeti taM thaa||17|| 17. prANI aneka prakAra ke jo zubhAzubha karma karatA hai usI se vaha acchA yA burA banatA hai| isI ko vaha pUrNa mAna letA hai| 17. The individual performs good and evil deeds and reaps the harvest that shapes him accordingly. He deems these passing phases as the end product. kantI jA vA vayovatthA, jujjante jeNa kammuNA / NivvattI tArisI tIse, vAyAe va paDiMsukA / / 18 / / 18. jisa karma se jisa prakAra kI krAnti / parivartana kA yoga hotA hai usI prakAra kA saundarya, vaya ( tAruNya) avasthA kA ( bhinna-bhinna) nirmANa hotA hai| aisA (jina) vANI dvArA aMgIkRta hai| 18. Specific Karmas result in specific changes and award corresponding shape and looks to the bearer. This thesis is endorsed by Jainism. tAhaM kaDodayubbhUyA, nnaannaagoyvikppiyaa| bhaMgodaya'Nuvattante, saMsAre svvdehinnN||19|| 19. pUrvokta aura nAnAvidha gotroM ke vikalpa svakRta karmoM ke udaya meM Ane para banate haiN| samasta prANI saMsAra meM karmoM ke bhaMga / nAza aura udaya ke anusAra hI calate haiN| 19. One is born in corresponding families accordingly. All individuals rise and fall in accordance with the cross-section of their Karmic accumulation at a given point of time. kaMdamUlA jahA vallI, vallImUlaM jahA phalaM / mohamUlaM tahA kammaM, kammamUlA aNiccayA / / 20 / / 24. harigiri adhyayana 333

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20. jaise vallI kA mUla kanda hai, jaise phala kA mUla vallI hai vaise hI karma kA mUla moha hai tathA anityatA kA mUla karma hai| 20. As a taproot sustains a plant and the latter, in its turn, a fruit so bewildering attachment generates Karma and the latter, in its turn, death. bujjhate bujjhate ceva hetujuttaM subhAsubhaM / kandasaMdANasaMbaddhaM, vallINaM va phalAphalaM / / 21 / / 21. hetuyukta zubha aura azubha karma kA bodha / viveka prApta kreN| jaise kanda se vallI aura phalAphala arthAt acche yA bure phala avalambita evaM niyantrita -- saMbaddha haiN| 21. As a tap-root upholds plant and fruit so do respective Karmas good and evil destiny. Hence one should vigilantly discern good deed from the evil one. chiNNAdANaM sayaM kammaM, bhujjae taM na vajjae / chinnamUlaM va vallINaM, puvvuppaNNaM phalAphalaM / / 221 22. svakRta karmoM ke Agamana para unakA chedana kara unako bhoge / prApta karmoM kA tyAga saMbhava nahIM hai| latA kA nAza hone para phala naSTa ho jAte haiM, kintu pUrvotpanna karmoM ke phalAphala kA upabhoga karanA hI par3atA hai / 22. The reward of one's own deeds should be stoically withstood to exhaust it. Accumulated Karmas can never be dispensed with. Fruits crumble, once the creeper bearing these withers. Not so with Karmas; one has got to suffer their outcome inevitably. chinnamUlA jahA vallI, sukkamUlo jahA dumo / namohaM tahA kammaM, siNNaM vA hayaNAyakaM / 1 231 23. jisakI jar3a chinna ho cukI hai aisI latA aura jisakI jar3a sUkha gaI hai aisA vRkSa naSTa ho jAtA hai, isI prakAra moha kA nAza hone para karmoM kA nAza ho jAtA hai| jaise senApati kA nAza hote hI senA bhAga jAtI hai| 23. A climber and a tree sans roots wither away. So do Karmas once they are devoid of attachment. The phenomenon is like the fleeing forces once the commander is dead. 334 isibhAsiyAI suttAI

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appArohI jahA bIyaM, dhUmahINo jahA'nalo / chinnamUlaM tahA kammaM, naTThasaNNo va desao / / 24 / / 24. vinaSTa (zaktihIna) bIja aura dhUmrarahita agni jaise naSTa ho jAte haiM vaise hI karma kA mUla moha ke naSTa ho jAne para samasta karma bhI naSTa ho jAte haiN| jaise naSTa saMjJA vAlA upadezaka samApta ho jAtA hai / 24. As the poorly sown seed and the smokeless fire last not, so do Karmas exhaust once the sustaining attachment ceases to exist. It is like a swooning preacher's utterance. jujjae kammuNA jeNaM, vesaM dhArei tArisaM / vittakantisamattho vA, raMgamajjhe jahA naDo | | 25 | 25. jisa prakAra ke karmoM se yukta hogA usI prakAra kA vaha veza, sampatti, saundarya aura sAmarthya ko dhAraNa kregaa| jaise raMgamaNDapa meM naTa dhAraNa karatA hai| 25. As an actor dons various garbs suitable to his role on the stage, so does an individual as dictated by his Karmas in respect of wealth, countenance and strength. saMsArasaMtaI cittA, dehiNaM vivihodayA / savve dumAlayA ceva, savvapupphaphalodayA / / 26 / / 26. dehadhAriyoM ko saMsAra rUpI bIja kI paramparA vicitra aura vividha rUpa meM prApta hotI hai| (bIjabheda se) jaise samasta vRkSa puSpoM aura phaloM se vividha prakAra prApta hote haiN| 26. Individuals harvest their Karmic rewards multifarious shapes in the world as do varying plants, myriad kinds of fruits and flowers. pAvaM parassa kuvvanto hasate mohamohito / maccho galaM santo vA, viNigdhAtaM na passaI // 27 // 27. mohagrasta jIva dUsare (kI hAni ) ke lie pApa karatA huA ha~satA hai| machalI (ATe kI golI) gale meM utArate samaya nAzakArI kA~Te ko nahIM dekhatI hai| 27. A selfish and sinful being seeks to harm another. He is like a fish swallowing the bait ignorant of the fatal hook. parovaghAyatalliccho, dappamohabaludUdhuro | sIho jaro dupANe vA, guNadosaM na vindatI // 28 // 24. harigiri adhyayana 335

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28. dUsare kI ghAta karane kI icchA vAlA vyakti ahaMkAra aura mohamalla se uddhata hone ke kAraNa guNa aura doSa se zUnya (vivekahIna) ho jAtA hai| jaise jarjara vRddha siMha nirbala prANiyoM kA vadha karate samaya viveka zUnya ho jAtA hai| 28. A selfish, destructive individual is devoid of discretion in the vainglorious sway, like the fabulous senile tiger marauding weaklings. paccuppaNNarase giddho, mohmllpnnollio| dittaM pAvai ukkaNThaM, vArimajjhe va vaarnno||29|| 29. jaise jala meM rahA huA hAthI uttejita ho jAtA hai vaisI hI mohamalla se prerita AtmA vArtamAnika bhogoM meM atyAsakta aura uttejita ho jAtA hai| 29. As the waterbound elephant loses patience, and is flabbergasted so does an individual engrossed in present pleasures. sa-vaso pAvaM purA kiccA, dakkhaM vedataM dmmtii| AsattakaNThapAso vA, mukkadhAro duhttttio||30|| 30. svakRta pUrvapApa ke vazIbhUta hokara durmati jIva duHkha kA anubhava karatA hai| vaha gale meM phaMdA kasakara duHkha aura vipadAoM kI dhArA meM apane Apako chor3a detA hai| 30. An unwise individual is heir to misery on account of his earlier sins. He strangulates his own self and embraces the train of miserable events. caMcalaM suhamAdAya, sattA mohammi maannvaa| . AdiccarassitattA vA, macchA jhijjntpaanniyaa||31|| 31. caMcala sukha ko prApta kara mAnava moha meM Asakta ho jAte haiM kintu bAda meM sUrya kI kiraNoM se tapta jala ke kSaya hone para machalI kI bhA~ti tar3apate haiN| 31. Human beings abandon themselves in sheer orgies and then regret like a fish out of water evaporated in scorching sun. adhuvaM saMsiyA rajjaM, avasA pAvanti sNkhyN| chijja va tarumArUDhA, phalatthI va jahA nraa||32|| 32. asthira rAjya meM Azrita vyakti avazya hI nAza ko prApta hotA hai| jaise cheda/nAza hone yogya vRkSa para baiThA huA phalAkAMkSI maanv| 336 isibhAsiyAiM suttAI

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32. One dependent for livelihood on a shaky kingdom is virtually doomed as a man waiting for fruits on a branch when the tree is nearing its felling. mohodaye sayaM jantU, mohantaM ceva khiNsii| chiNNakaNNo jahA koI, hasijja chinnnaasiyN||33| 33. prANI svayaM mohodaya se mohita/grasta hone para bhI dUsare kI nindAavahelanA karatA hai| jaise kaTe kAna vAlA vyakti kaTI nAka vAle ko dekhakara ha~satA hai| 33. Individuals prone to moral confusion often indulge in backbiting as a noseless creature may deride one who is earless. mohodaI sayaM jantU, mandamohaM tu khiNsii| hemabhUsaNadhAri vvA, jhaa'lkkhvibhuusnnN||34|| 34. svayaM mohodayI prANI anya mandamohI prANI ko dekhakara usakA tiraskAra karatA hai| jaise sone ke AbhUSaNa pahanane vAlA lAkha ke AbhUSaNa pahanane vAle ko dekhakara ha~satA hai| 34. A morally confused creature's derision of another similar one is like a poorly decked individual's contumely upon a better decked one. mohI mohINa majjhammi, kIlate mohmohito| gahINaM va gahI majjhe, jahatthaM ghmohio||35|| 35. mohamugdha prANI mohagrasta hokara mohI prANiyoM ke madhya meM krIr3A karatA hai| jaise grahAveza se grathita vyakti pAgaloM ke madhya meM pAgala ceSTAe~ karatA hai| 35. A bewildered individual performs his antics amongst similar moral bankrupts. It is like a patient of dementia tremens performing horseplay amongst similar madcaps. bandhantA nijjarantA ya, kammaM na'NNaM ti dehinno| vAriggAha ghaDIu vva, ghddijjntnibndhnnaa||36|| 36. prANI svayaM karma bAMdhatA hai aura unakI nirjarA bhI svayaM hI karatA hai kintu isase karma-paramparA samApta nahIM ho jAtI hai| jaise pAnI kA ghar3A bharatA hai, khAlI hotA hai usI prakAra isakA krama calatA rahatA hai| 36. It is the individual who authors the Karmic fetters and it is again he who destroys these. However the series remains 24. harigiri adhyayana 337

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interminable like a pitcher filling and emptying alternately add infinitum. bajjhae muccae ceva, jIvo citteNa kammuNA / baddho vA rajjupAsehiM, Iriyanto paogaso || 37 / / 37. prANI svakIya vicitra karmoM se baddha aura mukta hotA hai, jaise rassI se huA vyakti dUsare ke izAre para calatA hai| baMdha 37. A fettered individual looks helpless at another's behest. So does an individual bound by his own past deeds. kammassa saMta cittaM, sammaM naccA jiiMdie / kammasaMtANamokkhAya, samAhimabhisaMdhae | 13811 38. jitendriya karma-paramparA ke vaicitrya ko samyak prakAra se jAne aura karma santati se mukta hone ke lie samAdhi ko prApta kare / 38. An ascetic should fathom the all-too-mysterious Karmic maze and should resort to meditation to free himself of it. davvao khettao ceva, kAlao bhAvao tahA / niccAniccaM tu viNNAya, saMsAre savvadehiNaM / / 39 / / 39. vizva ke samasta dehadhAriyoM ko dravya, kSetra, kAla aura bhAva se nitya tathA anitya rUpa se jAne / 39. All the individuals existent are shortlived in respect of substance, space, time and existence. niccalaM kayamArogga, thANaM telokkasakkayaM / savvaNNumaggANugayA, jIvA pAvanti uttamaM / / 40 / / 40. sarvajJa pradarzita mArga ke anugAmI jIva trailokya se satkRta, ArogyakArI, nizcala aura prazasta sthAna ko prApta karate haiN| 40. Those who follow the preaching of the omniscient beings attain the summum bonum and sit supreme over the cosmos in bliss. evaM siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / harigiriNAmajjhayaNaM / 338 iMsibhAsiyAI suttAI

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isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat harigiri RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Harigiri, the seer do pronounce. harigiri nAmaka caubIsavA~ adhyayana pUrNa huaa|24| 24. harigiri adhyayana 339

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25. paNavIsaM ambaDajjhayaNaM (1.) tae NaM ambaDe parivvAyae jogaMdharAyaNaM evaM vayAsI: 'maNe me viraI bho devANuppio, gabbhavAsAhi, kahaM na tumaM bambhayAri?' tae NaM jogaMdharAyaNe ambaDaM parivvAyagaM evaM vayAsI: AriyA ehi yA ehi tA aayaannaahi| je khalu hAritA pAvehiM kammehiM, avippamukkA te khalu, gabbhavAsAhi sjjnti| te sayameva pANe ativAtenti aNNe vi pANe ativAtAventi aNNe vi pANe ativAtAvente vA sAtijjanti samaNujANanti; te sayameva musaM bhAsanti..... sAtijjanti samaNujANanti; aviratA appaDihatApaccakkhAtapAvakammA maNujA adattaM Adiyanti..... sAtijjanti samaNujANanti; te sayameva abbambhapariggahaM giNhanti mIsiyaM bhaNiyavvaM jAva smnnujaannnti| evAmeva te assaMjatA aviratA appaDihatApaccakkhAtapAvakammA sakiriyA asaMvutA ekantadaNDA ekantabAlA bahuM pAvaM kammaM kalikalusaM samanjiNittA ito cutA duggatigAmiNo bhvnti| ehi hAritA aayaannaahiN| ____ 1. pazcAt ambaDa parivrAjaka ne yogandharAyaNa se isa prakAra kahA--bho devAnupriya! mere mana meM garbhAvAsa se virakti hai| he brahmacArI! tumheM garbhAvAsa (athavA garbhAvAsa-maithuna) se virakti kyoM nahIM hai? ___ tatpazcAt yogandharAyaNa ne ambaDa parivrAjaka se isa prakAra kahA--Arya! Ao, Ao-isa tathya ko smjho| pApa karmoM se parAbhUta aura baddha puruSa nizcaya se garbhAvAsa meM utpanna hote haiN| ve svayaM prANiyoM kI hiMsA karate haiM aura dUsaroM ke prANoM kI hiMsA karavAte haiN| jo dasare prANiyoM kA vadha karate haiM, vadha ke lie dUsaroM ko prerita karate haiM tathA usakA anumodana karate haiN| ve svayaM mRSA/jhUTha bolate haiM, mRSA ke lie dUsaroM ko prerita karate haiM, mRSA kA anumodana karate haiN| jo mAnava avirata haiM, jo pApa karmoM kI pariNati ko rokane ke lie pratyAkhyAna nahIM karate haiM ve adattAdAna/corI kA bhI sevana karate haiM, dUsaroM ko corI ke lie prerita karate haiM aura usakA anumodana karate haiN| jo svayaM abrahmacarya aura parigraha kA sevana karate haiN| yahA~ maithuna aura parigraha kA mizrita saMyukta vaktavya hai| yAvat ve kAma-vAsanA aura parigraha ke lie dasaroM ko preraNA dete haiM aura usakA anumodana karate haiN| isa prakAra ve asaMyata, avirata, pratyAkhyAna rahita, pApakarma karane meM sakriya, asaMvRtta, pUrNataH daNDa pAne yogya aura pUrNataH ajJAnazIla prANI aneka prakAra ke nikRSTa aura 340 isibhAsiyAiM suttAI

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kaluSita pApakarmoM kA upArjana karate haiM aura yahA~ se maraNa prApta kara durgatigAmI hote haiN| yahI AtmA kI parAjaya hai, smjho| 1. Ambad, the homeless nomad, addressed himself to Yaugandharay an thus: How be it that you are not averse to foetal existence while I am bent upon avoiding it, O continent being? He further added: Let's endeavour to understand the issue. Sins drive man wombward invariably after fettering him. Such beings cause mass killings themselves and abet others. Such beings indulge in bloody deeds, abet others for avarice and endorse such deeds. They perjure, abet others and second such falsehood. They rise the high tide of ceaseless actions and never attempt to counter it. They commit burglary, abet others to do it and support such misdeeds. They commit felonies of all sorts, including incontinence and acquisition, prompt others to indulge in these and lend moral support to such acts. Such fatuous, unrestrained beings incessantly commit sins, multiply deeds, and immodestly attract retribution. They pile up sin on sins and are hurled into purgatory hereafter. Such is a soul defeated. (2.) je khalu, AriyA, pAvehiM kammehiM vippamukkA te khalu gabbhavAsAhi No sajjanti / te No sayameva pANe ativAtinti evaM tadheva viparItaM jAva akiriyA saMvuDA ekantapaNDitA vavagatarAgadosA tiguttiguttA tidaNDovaratA NIsallA AgArakkhI vavagayacaukkasAyA cauvikahavivajjitA paMcamahavvayA tiguttA paMcidiyasaMvuDA chajjIvaNikAyasuThuNiratA sattabhayavipyamukkA aTThamayaTThANaDhA NavabambhacerajuttA dasasamAhidvANasaMpayuttA bahuM pAvaM kammaM kalikalusaM khavaittA ito cuyA soggatigAmiNo bhvti| 2. jo Arya pApakarma se vimukta haiM ve nizcaya hI garbhAvAsa meM utpanna nahIM hote haiN| ve svayaM dUsare prANiyoM kA vadha nahIM karate haiN| isa prakAra pUrvokta varNana se viparIta unakA jIvana hotA hai| yAvat ve pApakriyA rahita, saMvRtta, pUrNataH paNDita, rAga-dveSarahita, manovAkkAyagupti se rakSita, manodaNDa vacanadaNDa kAyadaNDa se rahita, mAyA-nidAna- mithyAdarzana zalya se rahita, AtmarakSI, cAra- kaSAya -- krodha, mAna, mAyA, lobha rahita, cAra vikathA -- rAja, strI, deza, bhakta se rahita, pA~ca mahAvratoMahiMsA, satya, asteya, brahmacarya, aparigraha se yukta, tInoM guptiyoM se gupta, pA~coM 25. ambaDa adhyayana 341

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indriyoM se susaMvRtta, SaDjIvanikAya--pRthvI, apa, tejas, vAyu, vanaspati aura trasa ke samyak prakAra se rakSaka, sAta bhayoM-ihaloka, paraloka, AdAna, akasmAt, AjIvikA, apayaza, aura mRtyu bhaya se vimukta, ATha madasthAnoM-jAti, kula, bala, rUpa, lAbha, tapa, jJAna aura sattA mada se rahita, navavidha brahmacarya ke pAlaka evaM dasa prakAra kI samAdhi se saMyakta hote haiM aura aneka prakAra ke nikRSTa tathA kaluSita pApa karmoM kA kSaya karate haiN| ve yahA~ se cyuta/maraNa prApta kara sadgatigAmI hote haiN| 2. Those beings, who are free of sins are spared of foetal experience. They abstain from all killing. Their mode of life is just the reverse of what has been delineated above. They are ever sinfree, restrained, profoundly accomplished, and free from attraction-aversion. Their thinking, speech and actions are restrained and least offensive. They are protected from the sin of wrong perspective. They guard their self cautiously. The four sins of wrath, vanity, attachment and avarice touch them not. They are unencumbered with empire, female, abode and follower. They follow the five-fold observance of non-violence, truth, non-stealing, continence and non-acquisition. Their five senses are well under control. They afford full protection to all living beings, earth, water, fire, air and vegetation. They have least fear of world, heavens, loss of livelihood, infamy and death. They have no vanity of caste, family, strength, looks, wealth, penance, knowledge and status. They observe nine varieties of continence and ten kinds of meditation. They are ridded of all sins and they glide into higher realms hereafter. (3.) te NaM, bhagavaM, suttamaggANusArI khINakasAyA dantendiyA sarIrasAdhAraNa'TThA jogasaMdhANatAe NavakoDIparisuddhaM dasadosavippamukkaM uggamuppAyaNAsuddhaM itarAitarehiM kulehiM parakaDaM paraNiTTitaM vigatiMgAlaM vigatadhUmaM piNDa sejjaM uvadhiM ca gavasamANA saMgataviNayovagArasAliNIo kalamadhuraribhitabhAsiNIo saMgatagatahasitabhaNitasundarathaNajahaNapaDirUvAo itthiyAo pAsittA No maNasA vi pAubbhAvaM gcchnti| ____ 3. ataH he bhagavan! sUtra-pratipAdita mArga kA anusaraNa karane vAle ve mumukSu prANI kSINa-kaSAyI aura jitendriya hote haiN| ve zarIradhAraNa aura yogasAdhana ke lie navakoTivizuddha, dasa doSoM se rahita, udgama aura utpAdana ke doSoM se mukta, vibhinna kuloM meM dUsare ke dvArA banAyA huA aura dUsare ke lie niSpAdita, agni aura 342 isibhAsiyAI suttAI

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dhUmarahita piNDa / bhojana, zayyA aura upadhi kI anveSaNA karate haiN| gaveSaNA karate hue samucita vinayopacAra meM nipuNa, manohara aura madhura svara se sambhASaNa karane vAlI, hAsya vinoda karane meM catura, sundara stana aura jaMghAoM se suzobhita, anupama saundaryadhAriNI nAriyoM ko dekhakara bhI unake hRdaya meM vAsanA kA aMkura bhI utpanna nahIM hotA hai| 3. Such aspirants O Lord, tread the scripture enunciated path. They are free of moral lapses and are masters of the senses. They are fully chaste and abstain from lapses of creation and enterprise. They are content with food obtained as alms from different households, not specifically cooked for them on smokeless fire and bed that might be as and when available. Femme fatalle who are accomplished and courteous endowed with melodious and titillating voice, with tempting bust and charming brows attract them not, nor tempt them. (4.) se kadhametaM ? vigatarAgatA sarAgassa vi ya NaM avikkhahatamohassa / tattha tattha itarAitaresu kulesu parakaDaM jAva paDirUvAiM pAsittA No maNasA vi pAdubbhAvo bhvti| 4. yaha kSINakaSAyatA aura jitendriyatA kaise sambhava hai? yaha rAga-rahitatA mohavijetA meM pUrNataH hotI hai aura aMzataH rAgamukta AtmA meM bhI hotI hai / yahA~vahA~ vibhinna kuloM meM dUsare ke dvArA nirmita yAvat nirupama saundaryadhAriNI nAriyoM ko dekhakara bhI una rAgamukta prANiyoM ke mana meM vAsanA kA udbhava nahIM hotA hai / 4. How does one attain such pureheartedness and abstinence? This freedom of attachment is found absolutely present in one who has smothered all attachment and partly present in disattached souls. The casually meeting paragons of beauty of various families never provoke libido in them. (5.) taM kahamiti ? mUlaghAte hato rukkho, pupphaghAte hataM phalaM / chiNNAe muddhasUIe, kato tAlassa rohaNaM ? / / 1 / 5. yaha kisa prakAra sambhava hai ? 1. mUla kA nAza karane para vRkSa naSTa ho jAtA hai| puSpa kA nAza karane para phala naSTa ho jAte haiN| tAr3a vRkSa ke mUrddhanya -- agrabhAga kA sUcI se chedana karane para usakI vRddhi kaise ho sakatI hai ? 25. ambaDa adhyayana 343

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5. How does one accomplish it ? 1. Nip the root and the tree is no more. Pluck the flower and the fruit is gone. Once the apical meristem of the palm tree is punctured how can the stem grow? (6.) se kadhametaM ? hatthimahArukkhaNidarisaNaM tellApAudhammaM kiNpaagphlnnidrisnnN| se jadhA NAmate sAkaDie akkhamakkhejjA 'esa me No bhajissati bhAraM ca me vahissati', evAmevovamAe samaNe Nigganthe chahiM ThANehiM AhAraM AhAremANe No atikkameti : vedaNA veyAvacce taM ceva / se jadhA NAmate jatukArae iMgAlesu agaNikAyaM NisirejjA 'esa me agaNikAe No vijjhAhiti jatuM ca tAvessAmi', evAmevovamAe samaNe Nigganthe chahiM ThANehiM AhAraM AhAremANe No atikkameti : vedaNA veyAvacce taM ceva / se jadhA NAmate usukArae tusehiM agaNikAyaM NisirejjA 'esa me agaNikAe No vijjhAhiti usuM ca tAvessAmi', evAmevovamAe samaNe Nigganthe sesaM taM ceva / / 6. yaha zuddha piNDa --AhAra kisa prakAra sambhava hai? jisa prakAra hAthI bar3ebar3e vRkSoM ko girA detA hai usI prakAra vAsanA yoga-sAdhanA ko ukhAr3a pheMkatI hai| ataH mumukSu tailapAtradhAraka kI bhA~ti apramatta rahe aura bhautika sukhoM ko kimpAkaphala ke samAna viSamaya samajhe / jisa prakAra sArathi ratha kI dhurA ke lie kahatA hai ki 'yadi yaha dhurA nahIM TUTegI to yaha ratha merA bhAra bhI vahana kara skegaa|' isI rUpaka se zramaNa kA AhAra upamita hai| zramaNa / nirgrantha chaha sthAnoM-- kAraNoM se AhAra karate haiM to ve munidharma kA atikramaNa nahIM karate haiN| chaH kAraNa nimna haiM- vedanA, vaiyAvRtya, IryAsamiti, saMyama, prANanirvAha aura dharmacintana / jaise eka lAkSAkAra koyaloM meM Aga jalAtA hai aura socatA hai ki 'isa Aga ke bujhane ke pahale hI meM lAkSA (lAkha) ko tapA luuNgaa|' isI upamA / rUpaka ke samAna hI zramaNa nirgrantha chaha kAraNoM se AhAra ko grahaNa karate haiM to ve munidharma kA atikramaNa nahIM karate haiN| chaha kAraNa vedanA, vaiyAvRtya Adi haiN| jaise ikSukAra tuSa meM Aga jalAkara vicAra karatA hai ki 'isa Aga ke bujhane ke pahale hI ikSurasa ko garma kara luuNgaa|' isa upamA ke samAna zramaNa nirgrantha chaha kAraNoM se AhAra ko grahaNa karate hue zramaNadharma kA ullaMghana nahIM karate haiN| zeSa pUrvavat hai / arthAt chaha kAraNa vedanA, vaiyAvRtya Adi haiN| 6. How can one sustain the body with the barest food? As a mammoth elephant can pull down gigantic trees, so does libido 344 isibhAsiyAiM suttAiM

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all Yogic practices and accomplishments. Hence an aspirant ought to tread cautiously like one carrying a bowl full of oil and vigilantly shun all pleasures as we do a poisonous fruit. What an axle is to a chariot without which the charioteer can no more be carried, a prescribed diet is to an ascetic. Ascetics commit no transgression if they accept meals merely for avoiding pangs of starvation, for practising austerity, survival and contemplation. As a lacquer processor burns charcoals just enough to melt his ware, so an ascetic takes food just enough for survival and thereby no transgression is committed. As a sugarcane-juice-maker burns just enough chaff to heat the juice, so does an ascetic accept meals for six reasons mentioned above. It entails no violation of his ethics. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / aMbaDajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (ambaDa parivrAjaka ) kahatA hU~ / This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Ambad the nomad, pronounce. ambaDa nAmaka pacIsavA~ adhyayana pUrNa huA / 251 ... 25. ambaDa adhyayana 345

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26. chavvIsaM mAtaMgajjhayaNaM katare dhamme paNNatte? savvAuso suNedha me| kiNNu bambhaNavaNNAbhA, juddhaM sikkhanti maahnnaa||1|| __1. kitane prakAra ke dharma pratipAdita kiye gaye haiM? he samasta AyuSmAno! vaha saba mere se suno| brAhmaNa varNa kI AbhA vAle arthAt brAhmaNa jaise dikhAI dene vAle 'mA han' (hiMsA mata karo) mAhaNa (zrAvaka) hokara bhI yuddha kI zikSA kyoM grahaNa karate haiM? 1. Let me tell you of the myriad kinds of religions propounded by people. Literal meaning of Brahmin is to commit no violence. Why then do Brahmins live with all the paraphernalia of Brahminhood and learn martial arts? rAyANo vaNiyA? jAge, mAhaNA stthjiivinno| andheNa jugeNaddhe vipallatthe uttraavre||2|| 2. kSatriya aura vaNik yadi yajJa yAgAdi karate haiM aura mAhaNa/brAhmaNa zastrajIvI hote haiM (to yaha unakI vRtti ke viparIta hogaa|) jaise viparIta dizAoM se Ae hue andha yugala Apasa meM rAjapatha para hI TakarA jAte haiN| 2. Kshatriyas and trader class perform religious rites and Brahmins live as warriors. It is like blind wrestlers clashing along the highway. It is like going against one's grain. ArUDho rAyarahaM aDaNIe juddhmaarbhe| sadhAmAiM piNiddhanti, vivetA bmbhpaalnnaa||3|| 3. katipaya brAhmaNa rAjaratha para ArUr3ha hokara mArga meM yuddha Arambha karate haiM, kintu brahma-brahmavRtti, brahmakarma athavA satyAnuSThAna ke pAlaka vivekapUrvaka apane gharoM ko arthAt hiMsAtmaka vRtti ke dvAra ko banda kara lete haiN| 3. Certain Brahmins rids chariots and fight along the highway. However, they choose to snap close their doors to spiritual contemplation suitable for Brahmins. Na mAhaNe dhaNurahe, satthapANI Na maahnne| Na mAhaNe musaM bUyA, cojja kujjA Na maahnne||4|| 346 isibhAsiyAI suttAI

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4. ratha aura dhanuSadhArI mAhaNa / brAhmaNa nahIM hai / zastradhArI bhI brAhmaNa nahIM hai| brAhmaNa mRSA vANI na bole aura na cauryakarma hI kare / 4., Warrior and regally attired Brahmins are not true Brahmins. Brahmins should abstain from falsehood and theft. mehuNaM tu Na gacchejjA, Neva gehe pariggahaM / dhammaMgehiM NijuttehiM, jhANajjhayaNaparAyaNo / / 5 / 5. brAhmaNa maithuna / abrahmacarya kA sevana na kare aura parigraha ko bhI svIkAra na kre| dharma ke vividha aMgoM meM saMlagna hokara dhyAna aura adhyayana / svAdhyAya meM parAyaNa bne|. 5. A Brahmin should abstain from sexual indulgence nor should he amass wealth. He should practise austerities and such aspects of religious conduct and devote to studies. savviMdiehiM guttehiM, saccappehI sa sIlaMgehiM NiuttehiM, sIlappehI sa mAhaNe / mAhaNe / / 6 / / 6. jo samasta indriyoM para niyantraNa rakhatA hai aura satyadraSTA hai vahI mAhaNa hai| jo zIla- brahmacarya ke vividha aMgoM ke pAlana meM saceSTa hai aura zIlaprekSI hai vahI mAha hai| 6. One who restrains one's senses and is a seer of truth alone is Brahmin. One who vigilantly observes ethical conduct and continence in their fulness and is morally-oriented alone is Brahmin. chajjIvakAyahitae, svvsttdyaavre| sa mAhaNe tti vattavve, AtA jassa visujjhatI // 7 // 7. jo chaha jIvanikAya - pRthvI, ap, tejas, vAyu, vanaspati aura trasa kA hitakArI / rakSaka hai aura samasta prANiyoM para dayA - kAruNyabhAva rakhatA hai tathA jisakI AtmA vizuddha hai use hI mAhaNa kahanA caahie| 7. One who protects earth, water, fire, air, vegetaion and living beings and spontaneously feels sympathy and compassion for every living beings, one whose soul is chaste, alone is Brahmin. divvaM bho kisiM kisejjA, NevappiNejjA / mAtaMge NaM arahatA isiNA buitaM / 26. mAtaMga adhyayana 347

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vaha mAhaNa divya khetI kre| usa divya kRSi ko chor3e nhiiN| isa prakAra arhat mAtaMga RSi bole Such a Brahmin should constantly grow the crop of divinity, said Matanga, the seer. AtA chettaM, tavo bIyaM, saMjamo juannNglN| jhANaM phAlo nisitto ya, saMvaro ya bIyaM dddhN||8|| 8. AtmA kSetra hai| tapa bIja hai| saMyama hala hai| dhyAna tIkSNa phAla hai aura saMvara sudRr3ha evaM sthira bIja hai| 8. Soul is the field, penances the seed, austerity the plough, meditation the sharp end of the blade and restraint the latent energy of the seed. akUDattaM ca kUDesu, viNae NiyamaNe tthite| titikkhA ya halIsA tu, dayA guttI ya pgghaa||9|| ____9. jo mAyAviyoM meM chala-prapaMca rahita hai aura jo niyamapUrvaka vinamra bhAva se rahatA hai| sahanazIlatA jisakI halIsA hai, dayA aura gupti jisakI lagAma (nAtha) hai| 9. One who is innocent amongst the living beings, who is modest, tolerance is whose car and compassion and self-control whose rein (is a true Brahmin). sammattaM gotthaNavo, samitI u samilA thaa| dhitijottasusaMbaddhA, savvaNNuvayaNo ryaa||10|| 10. samyaktva rUpa gotthaNava-juA hai| samiti rUpa zamilA--yugakIlaka (lakar3I kI kIla) hai| dhairya rUpa jota (vaha rassI jisase baila ko hala meM jotA jAtA hai) se susambaddha aura sarvajJavANI meM anurakta hai| 10. Equanimity is his yoke (for the bullocks). Imperturbability is his harness rod, patience is the steadfast harness and he is devoted to the gospel of the enlightened. paMceva iMdiyANi tu, khantA dantA ya nnijjitaa| mAhaNesu tu jo goNA, gaMbhIraM kasate kisiN||11| 11. kSAnta aura dAnta jisake baila haiN| aisA mAhaNa pA~coM indriyoM ko jIta kara gambhIra divya kRSi/khetI karatA hai| -348 isibhAsiyAI suttAI

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11. Peace and charity are his bullocks. Such a Brahmin surmounts his five senses and raises the divine crop. tavo bIyaM avaMjhaM se, ahiMsA NihaNaM paraM / vavasAto dhaNaM tassa, juttA goNA ya saMgaho / / 12 / / 12. isa divya kRSi kA tapa hI avandhya -- niSphala na jAne vAlA bIja hai aura ahiMsA hI zreSTha kUla / kinArA hai| ahiMsA kA vyavasAya / AcaraNa hI usakA dhana hai aura ahiMsA meM jute hue kSAnta - dAnta baila jor3I hI usakA saMgraha / saMcaya hai| 12. Penance is the unfailing seed of this cultivation and nonviolence the bank of the great river. Non-violence in conduct is his wealth and the pair of bullocks of charity and equanimity his acquisition. dhitI alaMcasuhiyaM, saddhA meDhI ya nnicclaa| bhAvaNA u vatI tassa, iriyA dAraM susaMvuDaM // 13 // 13. dhairyarUpa avalambana khaliyAna kA hikkA hai| nizcala zraddhA rUpa mer3hI hai| usa kSetra kI pavitra bhAvanA rUpa bAr3a hai aura usakA IryAsamiti rUpa dvAra saMgopita hai| 13. Perseverance is the wall of his barn. Unbudging faith is his attic. Piety is his barrier guarding the field and he keeps his door of equanimity closely guarded. kasAyA malaNaM tassa, kittivAto va tkkhmaa| NijjarA tu lavAmIsA, iti dukkhANa nnikkhti||14|| 14. kaSAyoM kA mardana hI usake dhAnya kA mardana hai| usakI kSamA hI kIrtivAda hai| nirjarA hI usa khetI kA kATanA hai| isa prakAra vaha duHkhoM se rahita hotA hai| 14. Smothering the desires is akin to thrashing the grain. His catholicity is his fame. Purgation of Karmas is his harvesting. Thus he gets rid of all woes. etaM kisiM kasittANaM, savvasattadayAvahaM / mAhaNe khattie vesse, sudde vApi visujjhatI // 15 // 15. prANImAtra para dayA - kAruNyabhAvadhAraka jo isa prakAra kI kRSi --- khetI karatA hai vaha brAhmaNa, kSatriya, vaizya aura zUdra ho taba bhI vizuddha hotA hai| 15. A truly charitable and catholic outlook on the entire world is the divine agriculture. Such a one, be he Brahmin, Kshatriya, Vaishya or Shudra, is truly pious. 26. mAtaMga adhyayana 349

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evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemii| maayNgijjjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat mAtaMga RSi) kahatA huuN| ___This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I Matanga, the seer, do pronounce. mAtaMga nAmaka chabbIsavA~ adhyayana pUrNa huaa|261 350 isibhAsiyAI suttAI

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27. sattAvIsaM vArattayanAmajjhayaNaM sAdhu- sucaritaM avvAhatA samaNasaMpayA vArattae NaM arahatA isiNA butaM / sAdhu kA zreSTha AcaraNa - zobhana cAritra hI asaMgati rahita avyAhata gati hai| ataH zramaNoM kA sahavAsa karanA caahie| athavA zobhana cAritra hI zramaNa kA aizvarya hai| aisA arhat vArattaka RSi bole It is the saints whose conduct is noble, graceful and truly consistent. Grace of conduct is their exclusive wealth. Hence one should seek the company of saints. Added Varattak, the seer : na ciraM jaNe saMvase muNI, saMvAseNa siNehu vaddhatI / bhikkhussa aNiccacAriNo, attaTThe kammA duhAyatI // 1 // 1. muni striyoM ke madhya meM adhika na rahe athavA gRhasthajanoM se adhika samparka na rkhe| kyoMki, adhika paricaya se sneha / mamatAbhAva kI vRddhi hotI hai; joki anityacArI -- sAMsArika padArthoM kI anityatA kA cintana karane vAle zramaNa kI AtmA ke liye karma kA rUpa lekara duHkhoM ko utpanna karatA hai| 1. A saint should avoid, in large measure, contact with worldly beings and householders. Familiarity is prone to breed attachment which will bind as a Karma and breed woes for the saint who indeed, ever dwells on the transitorinses of life. payahittU siNehabandhaNaM, jhANajjhayaNaparAyaNe muNI / ddhitteNa sayA vi cetasA, NevvANAya matiM tu saMdadhe || 2 || 2. muni snehabandhana ko chor3akara dhyAna aura adhyayana / svAdhyAya meM tallIna rahe aura citta ke vikAramala ko dhokara apanI mati ko nirvANamArga meM lagAve / 2. A saint should discard sentiment and dedicate himself to meditation and study. He should purge and sublimate mind and seek the path of deliverance. 27. vArattaka adhyayana 351

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je bhikkhu sakheyamAgate, vayaNaM kaNNasuhaM parassa buuyaa| se'NuppiyabhAsae hu muddhe, AtaDe NiyamA tu haaytii||3|| 3. jo zramaNa mitratA ke vazIbhUta hokara dUsare (gRhastha) se karNapriya mIThI vANI bolatA hai aura vaha gRhastha usa madhurabhASI muni para mugdha/mohita ho jAtA hai| kintu, usakI yaha madhurabhASitA usake Atmahita kA adhikatA se nAza karatI hai| 3. An ascetic who is endeared by the relationship of an affectionate householder establishes friendship with the latter and a mutuality is seen to subsist which shall prove disastrous to the spiritual interests of the former. je lakkhaNasumiNapaheliyAu akkhAIyAu ya kutuuhlaao| bheddadANAI Nare pauMjete, sAmaNNassa mahantaraM khu se||4|| 4. jo zramaNa gRhastha kA kautUhala, lakSaNa, svapna aura prahelikAdi se manoraMjana karatA hai aura usase raMjita hokara manuSya (gRhastha) dAna Adi kA prayoga karatA hai| usakI yaha pravRtti vastutaH zramaNadharma se bahuta dUra hai, arthAt pUrNatayA viparIta hai| 4. A saint, who, in his wanderings tickles the curiousity of a householder through prediction, dream analysis etc. and receives alms as a reward from him, falls from the high status of an ascetic. je colakauvaNayaNesu vA vi, AvAhavivAhavadhUvaresu y| juMjei jujjhesu ya patthivANaM, sAmaNNassa mahantaraM khu se||5|| 5. jo muni ziSyoM/bhaktoM ke cUDopanayanAdi saMskAroM meM tathA vara-vadhU ke vaivAhika prasaMgoM meM sammilita hotA hai athavA apane sAnnidhya meM saMskArAdi karavAtA hai aura rAjAoM ke sAtha yuddha meM bhI bhAga letA hai| kintu, muni kI ina samasta kriyAoM aura zramaNa dharma ke bIca bahuta bar3A antara hai| arthAt usakI yaha pravRtti vastutaH zramaNadharma ke pUrNatayA viparIta hai| 5. A saint who participates and conducts celebration of birth, sacred thread ceremony, weddings and the like and accompanies Princes in war-operations has little attribute of a true saint. je jIvaNahetu pUyaNaTA, kiMcI ihalokasuhaM puNje| aDhivisaesu payAhiNe se, sAmaNNassa mahantaraM khu se||6|| 6. jo mani jIvana-yApana, svayaM kI pUjA-mAnyatA aura ihalaukika kiMcit sukhoM ke liye pUrvokta kArya karatA hai, to vaha indriyAdi viSayoM kA 352 isibhAsiyAI suttAI

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arthI abhilASI banakara pradakSiNA kara rahA hai athavA vaha artha - dhana aura viSaya - vAsanAdi ke pIche ghUma rahA hai| usakI yaha pravRtti vastutaH zramaNadharma ke pUrNatayA viparIta hai| 6. A saint who performs such deeds for earning his livelihood, personal honours and resultant pleasures, is no better than a self-seeking mundane creature, greedy and sense-oriented. Such code ill-behaves a saint. vavagayakusale saMchiNNasote, pejjeNa doseNa ya vippamuko / piyamappiyasahe akiMcaNe ya, AtaTTaM Na jahejja dhammajIvI // 7 // 7. jo zramaNa, lakSaNa, svapna, prahelikAdi zAstrakauzala ke prayoga se rahita ho gayA hai, jisane srota - bhavaparamparA ke pravAha kA chedana / nAza kara diyA hai aura jo prema tathA dveSa se vimukta ho gayA hai aisA dharmajIvI akiMcana banakara priya aura apriya ko sahana kare aura AtmalakSya kA tyAga na kare / 7. One who has given a good-bye to predictions, dreamanalysis, quiz and scholastic subtleties, and has plugged the ingress of mundane effects and who has shed attachment-aversion should thrive on religion and stay unnoticed and insignificant. He should forbear the pleasant and the unpleasant and keep a steadfast eye on the spiritual motto. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puravi iccatthaM havvamAgacchati tti bemi / vArattayanAmajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat vArattaka RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, austinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Varattak, the seer, do pronounce. vArattaka nAmaka sattAIsavAM adhyayana pUrNa huA / 27 / ... 27. vArattaka adhyayana 353

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28. aTThAvIsaM addaijjajjhayaNaM chiNNasote bhisaM savve, kAme kuNaha savvaso / kAmA rogA maNussANaM, kAmA duggativaDDhaNA / / 1 / / 1. mumukSu samasta kAma-vAsanAoM ke pravAha kA pUrNarUpeNa chedana kara de| kyoMki, mAnava ke liye samasta kAma- - vAsanAe~ roga haiM aura durgati ko bar3hAne vAlI haiN| 1. An aspirant should forever discard the ingress of desires. All desires are ailments and conduce to wretched destiny. NAsevejjA muNi gehI, ekantamaNupassato / kAme kAmemANA, akAmA janti doggatiM / / 2 / / 2. paramArthatattva kA paryAlocana karane vAlA muni kAmAsakti kA Asevana na kare / kAma-vAsanA kI kAmanA karane vAlA prANI vAsanA kA upabhoga na karane para bhI durgati ko prApta karatA hai| 2. Self-less saint who dwells on the absolute should shun all desire. One who cherishes desire without actually attaining and indulging these also meets a poor destiny. je lubbhanti kAmesu, tivihaM havati tuccha se / ajjhovavaNNA kAmesu, bahave jIvA kilissnti||3|| 3. jo kAmoM meM lubdha -- lolupa hote haiM ve tIna prakAra - mana, vANI, zarIra se sattvahIna hote haiM athavA kAmI vyakti kI dRSTi meM vAsanA ke sAmane tInoM loka tuccha haiN| vAsanAoM meM atyAsakta bahuta se jIva duHkha ko prApta karate haiN| 3. Those who become libido-addicted are debilitated mentally, lingually and physically. A lascivious creature can barter the Universe for his object of desire. Lecherous creatures meet an ignoble end. sallaM kAmA, visaM kAmA, kAmA AsIvisovamA / bahusAdhAraNA kAmA, kAmA saMsAravaDDhaNA / / 4 / / 4. kAma zalya hai, kAma viSa hai, kAma AzIviSa sarpa hai, kAma pracaNDa vAsanA hai aura kAma saMsAra ko bar3hAne vAlA hai| 354 isibhAsiyAI suttAI

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4. Desire is an ailment. It is a poison. It is like a fatal serpent. Desire is like an unquenchable fire. It adds to mundaneness. patthanti bhAvao kAme, je jIvA mohamohiyA / duggame bhayasaMsAre, te dhuvaM dukkhabhAgiNo || 5 || 5. jo mohagrasta jIva hRdaya se kAma-vAsanA kI abhilASA karate haiM ve isa durgama aura bhayAvaha saMsAra meM nizcaya hI duHkha ke bhAgI hote haiN| 5. Confounded beings who are monomaniacs after libido are predestined to immense misery in this fearsome world. kAmasallamaNuddhittA, jantavo kaammucchiyaa| jarAmaraNakantAre, pariyattantavukkamaM / / 6 / 6. kAmamUrcchita prANI jaba taka kAmarUpI zalya kA nAza nahIM kara dete haiM taba taka ve janma, jarA aura mRtyu kI aTavI meM satata paribhramaNa karate rahate haiN| 6. Libidinous individuals incessantly wander in their orbit of birth, age and death so long as they venture not to rid themselves of the burning desire. sadevamANusA kAmA, mae pattA sahassaso / Na yAhaM kAmabhogesu, tittapuvvo kayAi vi ||7 // 7. deva aura mAnava ke ye kAmabhoga maiMne hajAroM bAra prApta kie haiN| ataH pUrva chor3e hue una kAmabhogoM ke patha meM maiM kadApi nahIM jAU~gA / 7. I have enjoyed a thousand times wanton pleasures in the past, divine and human. I shall no more be ensnared by these, since I have long back ridded myself of such indulgences. tittiM kAmesu NAsajja, pattapuvvaM aNantaso / dukkhaM bahuvihAkAraM, kakkasaM paramAsubhaM // 8 // 8. pUrva meM ananta bAra prApta hone para bhI ina kAma-bhogoM se kabhI tRpti nahIM huI hai| apitu, ina kAma-bhogoM se vividha prakAra ke karkaza aura atyanta azubha duHkha hI prApta hue haiN| 8. A million rounds of such indulgences never satiated me. In fact they bred myriad woes of the least desirable kind. kAmANa maggaNaM dukkhaM, tittI kAmesu dullabhA / pijjujjogo paraM dukkhaM, taNhakkhaya paraM suhaM // 9 // 28. Ardraka adhyayana 355

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9. kAma kA anveSaNa duHkhakArI hai| kAma kI tRpti durlabha hai| isakA viyoga bhI atyanta duHkhaprada hai| vastutaH tRSNA kA kSaya hI parama sukha hai| 9. Exploration of desire is painful. Its satiation is a daydream. Its unfulfilment is again painful. True happiness indeed lies in desirelessness. kAmabhogAbhibhUtappA, vitthiNNA vi nnraahivaa| phItiM kittiM imaM bhoccA, doggatiM vivasA gyaa||10|| __ 10. kAma-bhogoM se abhibhUta aura tapta rAjAgaNa bhI vipula rAjya aura nirmalakIrti ko prApta karake bhI anta meM vivaza hokara durgati ko prApta hue| 10. Libidinous mighty princes with immense resources at the command ultimately met a compulsive doom. kAmamohitacitteNaM, vihaaraahaarkNkhinnaa| duggame bhayasaMsAre, parItaM kesbhaaginnaa||11|| 11. kAmagrasta cittavAlA (svacchanda) AhAra-vihAra kA AkAMkSI hotA hai aura isa durgama evaM bhayAvaha saMsAra meM cAroM ora se kleza prApta karatA hai| 11. A sensual character with insatiable itch ever seeks indulgence and falls a victim to the multiple woes of this infernal maze called life. appakkatAvarAho'yaM, jIvANaM bhvsaagro| seo jaraggavANaM vA, avasANammi duttro||12|| 12. prANI AtmakRta (svakRta) aparAdhoM-pApoM se bhavasAgara kI vRddhi karate haiN| ve aparAdha vRddha baila kI bhA~ti avasAna ke samaya dustaraNIya hote haiN| 12. We add to our mundane travail by multiplying sins, and peccadillos. Such misdeeds pose an unenviable catastrophe at the end as in case of a defeated old ox. appakkatAvarAhehiM, jIvA pAvanti vednnN| appakkatehi sallehiM, sallakArI va vednnN||13|| 13. prANI AtmakRta aparAdhoM se hI vedanA ko prApta karate haiM aura AtmakRta zalyoM se hI zalyakArI vedanA ko prApta karate haiN| 13. It is his own sins and misdeeds that generate woe for him and anguish of all kind. 356 isibhAsiyAI suttAI

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jIvo appovaghAtAya, paDate mohamohito / bandhamoggaramAle vA Naccanto bahuvArio / / 14 / / " 14. mohagrasta jIva svakRta karmoM se hI apanI AtmA (AtmA ke svAbhAvika guNoM) kA nAza aura patana karatA hai| vAsanA rUpa mudgaroM se bandhe ke samAna aneka bAra (saMsAra meM) nAcatA rahA hai| hue 14. A morally confounded being eclipses the spontaneous glory of his own soul and thereby suffers a fall. He is as if sandwiched between the crushing clubs which drive him repeatedly to reincarnations sans respite. asabbhAvaM pavattenti, dINaM bhAsanti vIkavaM / kAmaggahAbhibhUtappA, jIvitaM payahanti ya / / 15 / / 15. kAmagraha se abhibhUta prANI asadbhAva kI pravartanA karate haiM athavA vivekazUnya hokara vyavahAra karate haiM, vikalatApUrNa dIna vANI bolate haiN| ve apane jIvana aura mArga kA nAza karate haiM athavA apane pairoM para kulhAr3I mArate haiN| 15. Lecherous individuals multiply falsehood, behave wildly and often resort to entreaties. They lambast their career and their life. It is well nigh a suicide. hiMsAdANaM pavattenti, kAmaso keti mANavA / vittaM NANaM saviNANaM, keyI Nenti hi saMkhayaM / / 16 || 16. kaI mAnava kAma ke vazIbhUta hokara hiMsA aura corI karate haiM, ve apanI sampatti, jJAna, vijJAna Adi saba kA nAza karate haiN| 16. Certain stupid individuals libidinously resort to killing and robbery. They are deprived of their property, attainments and wisdom. samANusaM / sadevoragagandhavvaM, satirikkhaM kAmapaMjarasaMbaddhaM, kissate vivihaM jagaM / / 17 / / 17. deva, sarpa, gandharva, pazu-pakSI aura mAnava sabhI kAma ke piMjare meM baMdha kara jagat meM vividha prakAra ke klezoM ko prApta karate haiN| 17. Gods, serpent-gods, angels animals and men--all are slaves of desire and thus earn woes of all kinds. kAmaggahaviNimmukkA, dhaNNA dhIrA jitindiyA / vitaranti meiNiM rammaM, suddhappA suddhavAdiNo / / 18 / / 28. Ardraka adhyayana 357

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18. jo dhIra aura jitendriya mAnava kAma-rUpI pizAca se unmukta ho gaye haiM ve dhanya haiN| aisI zuddhavAdI niSkalaMka AtmAe~ ramaNIya medinI ko pAra kara jAtI haiM arthAt bhava-samudra ko pAra kara jAtI haiN| 18. The mighty beings who have mastered their senses and freed themselves of the demon of desire are salts of earth. Glory be to them. Such pious beings surmount the ordinarily insurmountable oceanic world in a jiffy. je giddhe kAmabhogesu, pAvAiM kurute nnre| se saMsaranti saMsAraM, cAurantaM mhbbhyN||19|| 19. jo manuSya kAma-bhogoM meM atyAsakta hokara pApa karate haiM ve caturgatirUpa mahAbhayaMkara saMsAra meM bhaTakate haiM, paribhramaNa karate rahate haiN| 19. Indulgent beings have only one destiny----that of interminally plodding on the odyssey of mundane sufferings. jahA nissAviNiM nAvaM, jAtiandho duruuhiyaa| icchate pAramAgantuM, antare cciya siidti||20|| addaeNa arahatA isiNA buitaM 20. jaise janmAndha vyakti nisrAviNI--chidrarahita naukA meM car3hakara, (naukA ko calAkara) pAra jAne kI icchA karatA hai kintu vaha bIca meM hI kaSTa pAtA hai| aisA arhat Ardraka RSi bole___ 20. One may compare them to the enterprise of a sightless attempting to cross over an ocean in a punctured boat. Ardrak the seer, further said kAle kAle ya mehAvI, paMDie ya khaNe khnne| ___ kAlAto kaMcaNasseva, uddhare mlmppnno||21|| 21. medhAvI evaM paNDita pratisamaya tathA pratikSaNa svarNa kI bhAMti apanI AtmA kA kAlimA aura mala se uddhAra kare arthAt malinatA ko dUra kre| 21. The wise and the learned should keep on burnishing his golden self, thus discarding all eclipsing soil and dirt. aMjaNassa khayaM dissa, vammIyassa ya sNcyN| madhussa ya samAhAra, ujjamo saMjame vro||22|| 22. aMjana (kAjala) kA kSaya, valmIka (dImaka) kA saMcaya aura madhu kA samAhAra-saMgraha (kA bhI kSaya) dekhakara saMyama mArga meM udyama kA varaNa kare arthAt udyamazIla bne| 358 isibhAsiyAI suttAI

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22. The inevitable erosion of mascara in the eye, ant-hill and honey in the bee-hive should make us wise and we should perseverantly tread the noble path. uccAdIyaM vikappaM tu, bhAvaNAe vibhaave| Na hemaM dantakahU~ tu, cakkavaTTI vi khaade||23| 23. U~ca-nIca Adi ke vikalpa mAnasika bhAvanAoM para AdhArita haiN| cakravartI bhI svarNa kA datauna (danta kASTha) nahIM khAtA (karatA) hai| 23. The concepts of superiority and inferiority are purely mental creations. Even an emperor does not use a golden toothbrush. khaNathovamuttamantaraM, suvihita, paauunnmppkaaliyN| tassa vi vipule phalAgame, kiM puNa je siddhiM parakkame ? / / 24 / / 24. he suvihita puruSa! jo kSaNa, stoka, muhUrtamAtra meM alpakAlika Antarika zubhakriyA karatA hai, to vaha alpa zubha kriyA bhI vipula phala pradAna karatI hai| jo siddhi-paramapada mokSa ke liye puruSArtha karate haiM, unakI asIma phala-prApti kA to kahanA hI kyA hai? ___24. Be it known O wise, a moment's auspicious mental practice be-speaks of accumulation of immense virtue, what to say of resolute spiritual enterprise aiming at deliverance. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| addijjjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat Ardraka RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Ardrak, the seer, do pronounce. Ardraka nAmaka aTThAisavA~ adhyayana pUrNa huaa|28| 28. Ardraka adhyayana 359

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29. egUNatIsaM vaddhamANanAmajjhayaNaM savanti savvato sotA, kiM Na soto nnivaarnnN?| puDhe muNI Aikkhe; kahaM soto pihijjati ? / / 1 / / vaddhamANeNa arahatA isiNA buitN| 1. sabhI ora ke srota-pravAha baha rahe haiN| kyA una srotoM ke pravAha ko rokA nahIM jA sakatA? evaM kisa prakAra ina srotoM ke pravAha ko rokA jA sakatA hai? isa prakAra pUchane para muni bole| aisA arhat varddhamAna RSi bole 1. There is a Karmic ingression from all directions. Can't this inflow be clamped? What is the means of doing so? . To this query Lord Vardhman, the seer, responded thus--- paMca jAgarao sattA, paMca sattassa jaagraa| paMcahiM rayamAdiyati, paMcahiM ca rayaM tthe||2|| 2. jAgrat-apramatta muni kI pAMcoM indriyAM supta haiM aura ajAgrat-pramatta muni kI pAMcoM indriyAM sakriya (jAgrata) haiN| supta muni pAMcoM indriyoM kI sakriyatA se karmaraja ko grahaNa karatA hai aura jAgrat muni inhIM indriyoM ke mAdhyama se karmaraja kA nivAraNa karatA hai| 2. The five senses of a vigilant and tranquil saint are dormant and those of a morally indolent and physically aroused saint active. A non-vigilant saint engages his senses to Karmic ingestion while a vigilant saint harnesses these senses to the purgation of Karmas. sadaM sotamuvAdAya, maNNuNNaM vA vi paavgN| maNuNNammi Na rajjejjA, Na padussejjA hi paave||3|| 3. zravaNendriya ke dvArA manojJa yA amanojJa zabdoM ke pravAha ko prApta kara manojJa zabdoM se prasanna na ho aura amanojJa-kaTu zabdoM se krodhita na ho| 3. One should be abjectly inert to words heard through the ears. Pleasant words should arouse no delight nor unpleasant ones annoyance. 360 isibhAsiyAI suttAI

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maNuNNammi arajjante, aTThe iyarammi ya / asutte avirodhINaM, evaM soe pihijjati / / 4 / / 4. madhura zabdoM meM raMjita nahIM hotA hai aura apriya - kaThora zabdoM para dveSa nahIM krtaa| isa prakAra mAdhyasthabhAva meM jAgrat - apramatta rahatA huA karma ke pravAha ko roka sakatA hai| 4. One who remains unruffled and equanimous at the pleasant words as well as the bitter ones, smothers Karmic flow. rUvaM cakkhumuvAdAya, maNNuNNaM vA vi pAvagaM / mammi Na rajjejjA, Na padussejjA hi pAvae ||5|| 5. netra ke dvArA sundara yA asundara rUpa ko grahaNa kara, sundaratA para anurakta na ho aura asundaratA para dveSa na kre| 5. Similarly should our eyes be indifferent to graceful looks as well as the ugly ones. maNuNNammi arajjante, aTThe iyarammi ya / asutte avirodhINaM, evaM soe pihijjati / / 6 / / 6. sundara rUpa para anurakta nahIM hotA aura asundara rUpa para dveSa nahIM karatA / isa prakAra taTastha vRtti meM jAgrat rahakara karma ke srota ko roka sakatA hai| 6. Unenticed by visual temptations and unrepulsed by abhorent looks, one can stop the Karmic ingress. gandhaM ghANamuvAdAya, maNNuNNaM vA vi pAvagaM / maNuNNammi Na rajjejjA, Na padussejjA hi pAvae || 7 || 7. nAsikA ke dvArA sugandha yA durgandha ko grahaNa kara, sugandha meM Asakta na ho aura durgandha se ghRNA-dveSa na kre| 7. Let the nostrils barely sense the perfumes as well as abominable odours, indifferently, neither relishing the one nor abhoring the other. maNuNNammi arajjante, aTThe iyarammi y| asutte avirodhINaM, evaM soe pihijjati / / 8 // 8. manohArI gandha para Asakta nahIM hotA aura durgandha para ghRNA nahIM karatA, isa prakAra avirodhI bhAva - samacitta meM jAgrat raha kara karma ke srota ko roka sakatA hai| 29. varddhamAna adhyayana 361

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8. Incense provokes him not, nor odour repeals. Such a one retains his composure ever and purges Karmas by preventing their inflow. rasaM jibbhamuvAdAya, maNNuNNaM vA vi pAvagaM / maNuNammi Na rajjejjA, Na padussejjA hi pAvae / / 1 / 9. jihvA ke dvArA madhura rasa yA amadhura rasa ke padArtha ko grahaNa kara, madhura padArthoM meM lolupa na ho aura kar3ave padArthoM meM thU-thU (dveSa) na kre| 9. Such a one gulps down delicious juices as well as bitter ones with no urge to greedily sip the delectable nor spit out the bitter one. maNuNNammi arajjante, aTThe iyarammi ya / asutte avirodhINaM, evaM soe pihijjati / / 10 / / 10. madhura rasa para lolupa nahIM hotA aura kaTu rasa para dveSa nahIM karatA, isa prakAra samAna bhAva meM jAgrat rahakara, karma ke srota ko roka sakatA hai| 10. Being always composed at the delectable viand as well as the nauseating one, one can stop the Karmic inflow. phAsaM tayamuvAdAya, maNNuNNaM vA vi pAvagaM / maNuNNammi Na rajjejjA, Na padussejjA hi pAvae / / 11 / / 11. tvacA ke dvArA komala yA kaThora sparza ko prApta kara, komala sparza meM Asakta na ho aura kaThora sparza meM dveSa na kare / 11. Let the tactile sense touch the smooth as well as the rough objects, indifferently neither relishing one nor abhoring another. maNuNNami arajjante, aTThe iyarammi ya / asutte avirodhINaM, evaM soe pihijjati / / 12 / / 12. komala sparza meM lampaTa nahIM hotA aura kaThora sparza para dveSa nahIM karatA, isa prakAra audAsInya vRtti meM jAgrat rahakara karma ke srota ko roka sakatA hai| 12. Such a one is not tempted by the tender touches nor repulsed by the harsh ones and stays vigilant and equanimous to stop the Karmic ingress. duddantA iMdiyA paMca, saMsArAya sarIriNaM / te ceva NiyamiyA sammaM, NevvANAya bhavanti hi / / 13 / / 362 isibhAsiyAI suttAI

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13. dehadhAriyoM kI durdamanIya banI huI ye pA~coM indriyA~ saMsAra kA hetu banatI haiM aura ye hI indriyA~ samyak prakAra se niyantrita hone para nirvANa kA hetu banatI haiN| ___13. These reinless senses generate the world for the individual. Once restrained, these very senses serve as tools for deliverance. daddantehidieha'ppA, dappahaM hIrae blaa| duddantehiM turaMgehiM, sArahI vA mhaaphe||14|| 14. durdAnta banI huI indriyA~ AtmA ko balapUrvaka duSpatha (kumArga) para le jAtI haiN| jaise durdAnta ghor3e sArathi ko rAjamArga se haTAkara bIhar3a patha meM le jAte haiN| 14. Unrestrained senses drive the soul along downward infernal trends as the wild stallions drag the chariot off the highway to wilderness. indiehiM sudantehiM, Na saMcarati goyrN| vidheyehiM turaMgehiM, sArahivvA va sNjue||15|| __15. niyantrita kI huI indriyA~ supatha meM saMcaraNa karatI haiN| jaise saMyata/zikSita azva sArathi ko prazasta mArga para le jAte haiN| 15. Regulated senses are prone to move towards the creditable path like trained steeds that always stick to the highway. puvvaM mANaM jiNittANaM, vAre visygoyrN| vidheyaM gayamArUDho, sUro vA ghitaayudho||16|| 16. pahale mana para vijaya prApta kare, phira viveka-rUpI hAthI para ArUr3ha hokara zastradhArI zUravIra ke samAna indriyoM ko viSaya-vAsanA kI ora jAne se roke| 16. Initially, mind should be conquered. Then one should ride and command the elephant of wisdom like an armed warrior. One should vigilantly drive senses off the object of passion. jittA maNaM kasAe yA, jo sammaM karate tvN| saMdipyate sa suddhappA, aggI vA hvisaa''hute||17| ___ 17. mana aura kaSAyoM para jo vijaya prApta kara, samyak prakAra se tapa karatA hai vaha zuddhAtmA haviSa (homa ke yogya padArthoM) se Ahuta agni ke samAna dedIpyamAna hotA hai| 29. varddhamAna adhyayana 363

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17. One who succeeds in conquering the mind and the passions and does penances, shines refulgent like the flame of an altar with rich offerings. sammattaNirataM dhIraM, dantakohaM jitindiyaM / devA vi taM NamaMsanti, mokkhe ceva parAyaNaM / / 18 / / 18. samyak jJAna-darzana meM nirata, dhIra, krodhajayI, jitendriya aura mokSamArga meM sAvadhAna (sAdhaka) ko devagaNa bhI namaskAra karate haiN| 18. One vigilantly engaged in righteous vision and conduct patiently and without temper or passions is worshipped by gods. savvattha viraye dante, savvavArIhiM vArie / savvadukkhappahINe ya, siddhe bhavati NIraye / / 19 / / 19. samasta padArthoM se virata, dAnta mumukSu sarvatra vicaraNazIla indriyoM ko niyantrita kara samasta duHkhoM se rahita hotA hai aura karmaraja se rahita hokara siddha hotA hai| 19. Indifferent to all material objects, a restrained aspirant keeps hold over his senses and is shorn of all woes. He frees himself of all Karmas and ultimately attains the Summum bonum. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / ii vaddhamANanAmajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa - tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat varddhamAna RSi) kahatA hU~ / This is the means, then, for an aspirant to attain purity, abstinence enlightenment, emancipation, piety and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Vardhman, the seer, do pronounce. varddhamAna nAmaka unatIsavA~ adhyayana pUrNa huA / 29 | 364 isibhAsiyAI suttAI ...

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30. tIsaM vAuNAmajjhayaNaM adhAsaccamiNaM savvaM vAyuNA saccasaMjutteNaM arahatA isiNA buitN| yaha samasta (vizva) satya hai| arthAt virAT vizva meM jaisA hai vaha vaisA hI satya hai| aisA satyasaMyukta arhat vAyu RSi boleThe world is what it appears, said truthful Vayu, the seer : idha jaM kIrate kamma, taM prtovbhujjto| mUlasekesu rukkhesu, phalaM sAhAsu dissti||1|| __ 1. jo karma yahA~ kiye jAte haiM unako paraloka meM bhoganA par3atA hai| vRkSoM kI jar3a kA siMcana karane para usakI zAkhAoM meM phala dikhAI detA hai| 1. What you do here revisits you in the next incarnation in the form of your destiny. If a tree is watered in its roots fruits are bound to appear. jArisaM vuppate bIyaM, tArisaM bhujjato phlN| NANAsaMThANasaMbaddhaM, nnaannaasnnnnaabhisnnnnitN||2|| 2. jisa prakAra kA bIja botA hai usI prakAra kA phala bhogatA (utpanna hotA) hai| jo ki vividha AkAroM (saMsthAnoM, AkRtiyoM) meM hotA hai aura bahuvidha saMjJAoM se kahA jAtA hai| 2. As you sow so shall you reap. Myriads are the kinds of destinies thus emerging. jArisaM kijjate kammaM, tArisaM bhujjate phlN| NANApayogaNivvattaM, dukkhaM vA jai vA suhN||3|| - 3. jaisA karma karatA hai vaisA hI phala bhogatA hai| vividha prakAra se sAdhanoMvyApAroM se karmoM kI racanA hotI hai| ye karma sukha aura duHkha rUpa hote haiN| 3. Destinies are in accordance with the Karmas one performs. These Karmas are infinite in variety. They hold the germs of happiness or misery in them. 30. vAyu adhyayana 365

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kallANA labhati kallANaM, pAvaM pAvA tu pAvati / hiMsaM labhati hantAraM jaittA ya parAjayaM // 4 // " 4. kalyANakArI kAmoM se kalyANa prApta karatA hai, pApakArI kRtyoM se pApa prApta karatA hai, hiMsaka kRtyoM se hiMsA prApta karatA hai aura vijetA banakara bhI parAjaya prApta karatA hai| 4. Benign Karmas are beneficent. Malevolent Karmas are sinful and woe-awarding. Violent deeds generate violence and the triumphant one might as well be termed as defeated. sUdaNaM sUdaittANaM, NindittA vi yaNindaNaM / akkosaittA akkosaM, Natthi kammaM NiratthakaM | 15 || 5. duHkha dene vAle ko duHkha bhoganA par3egA / nindaka ko nindita honA pdd'egaa| Akroza karane vAle ko Akroza bhoganA par3egA, kyoMki karma nirarthaka nahIM hote haiN| 5. One who is a sadist reaps miseries willy nilly. One who maligns others will be slandered in due course. Char others in wrath and so shall you be charred. No Karma is fruitless. maNNanti bhaddakaM bhaddakA i, madhurAI madhuraM ti maNNati / kaDuyaM kaDuyaM bhaNiyaM ti, pharusaM pharusaM ti mANati / / 6 / / 6. prANI bhadrakAryoM ko bhadra - kuzalakArI mAnate haiM, madhura ko madhura mAnate haiM, kaDuve ko kaDuvA kahate haiM aura kaThora ko kaThora mAnate haiN| 6. Individuals deem suspicious deeds as suspicious, pleasant ones as pleasant, bitter ones as bitter and severe ones as severe. kallANaM ti bhaNantassa, kallANA epaDissuyA / pAvakaM ti bhaNantassa, pAvayA epaDissuyA // 7 // 7. kalyANa bolane vAlA kalyANa kI hI pratidhvani sunatA hai aura pApa bolane vAlA pApa kI hI pratidhvani sunatA hai| 7. One whose utterances are auspicious shall hear similar echoes and one who rains curse shall be retributed accordingly. paDissuyAsarisaM kammaM NaccA bhikkhU subhAsubhaM / taM kammaM na sevejjA, jeNaM bhavati NArae / / 8 / / 8. bhikSu zubhAzubha karmoM ko pratizruti - pratidhvani ke samAna hI smjhe| jisake nAraka hotA hai arthAt naraka gati milatI hai una karmoM kA AcaraNa na kre| 366 isibhAsiyAI suttAI

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8. A monk should deem benefic and malefic deeds like the sound and its echo. He should abstain from deeds that are infernal in character. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / ii vAuNAmaM tIsaimamajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNatyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (satyasaMyukta arhat vAyu RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, piety, abstinence and non-attachment. Such a being is freed of the chain of reincarnations. Thus I, truthful Vayu, the seer, do vAyu nAmaka tIsavA~ adhyayana pUrNa huA |30| pronounce. 30. vAyu adhyayana 367

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31. egatIsaM pAsijjanAmajjhayaNaM (1.) ke'yaM loe ? (2.) kaivihe loe? (3.) kassa vA loe? (4.) ke vA loyabhAve? (5.) keNa vA aTeNa loe pavuccaI? (6.) kA gatI? (7.) kassa vA gatI? (8.) ke vA gatibhAve? (9.) keNa vA aTeNa gatI pavuccati? pAseNa arahatA isiNA buitN| (1) loka kyA hai? (2) kitane prakAra kA loka hai? (3) kisa kA loka hai? (4) lokabhAva kyA hai? aura (5) kisa artha meM loka kahA jAtA hai? (6) gati kyA hai? (7) kisakI gati hotI hai? (8) gatibhAva kyA hai? aura (9) kisa artha meM gati kahI jAtI hai? aisA arhat pArzva RSi bole 1. What is the world? 2. How many such planes of existence are there? 3. To whom the world belongs? 4. What does one mean by the world? 5. What is the purport behind it? 6. What is the destiny? 7. Who meets this destiny? 8. What does one mean by destiny? 9. What is the purport behind destiny? Said enlightened seer Parshwa : (1.) jIvA ceva ajIvA cev| 1. loka jIva aura ajIva rUpa hai| 1. The world contains the animate and the inanimate. (2.) cauvvihe loe viyAhite : davvato loe, khettao loe, kAlao loe, bhAvao loe| 2. loka cAra prakAra kA kahA gayA hai-1. dravyaloka, 2. kSetraloka, 3. kAla-loka aura 4. bhaavlok| 2. There are four worlds or planes of existence (i) Dravyalok, (ii) Kshetralok, (iii) Kal-lok, and (iv) Bhavalok. (3.) attabhAve loe sAmittaM paDucca jIvANaM loe, nivvattiM paDucca jIvANaM ceva ajIvANaM cev| 368 isibhAsiyAI suttAI

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3. loka Atma-bhAva meM hai| svAmitva kI apekSA se yaha jIvoM kA loka hai aura nirmANa / racanA kI apekSA se yaha loka jIvoM aura ajIvoM kA bhI hai| 3. World inheres in self-hood. In the perspective of commandeering position the world belongs to animate beings but in the perspective of its material constitution, it belongs to, both the animate and the inanimate. (4.) aNAdIe aNihaNe pAriNAmie lokabhAve / 4. loka kA bhAva anAdi, ananta tathA pAriNAmika hai| 4. Existence (Lok Bhawa ) is perennial with no beginning and no end and is consequential in nature. (5.) lokatIti loko| 5. Alokita / prakAzamAna hone ke kAraNa ise loka kahate haiN| 5. As it is endowed with light, it is named as Lok (Alok=light) (6.) jIvANa ya puggalANa ya gatIti AhitA / 6. jIvoM aura pudgaloM kA gamana hI gati kahI gaI hai| 6. Destiny of the animate and the inanimate is called Gati. (7) jIvANaM ceva puggalANaM ceva gatI davvato gatI, khettao gatI, kAlao gatI, bhAvao gatI / 7. jIvoM aura pudgaloM kI gati cAra prakAra kI kahI gaI hai-- 1. dravyagati, 2. kSetragati, 3. kAlagati aura 4. bhAvagati / 7. This destiny of both is fourfold 1. Dravya gati (Dravya = Substance) 2. Kshetra gati (Kshetra=Space) 3. Kal gati (Kal=time) 4. Bhava gati (Bhava= existence) (8) aNAdIe odaiyapariNAmie gatibhAve / 8. gati kA bhAva anAdi aura ananta hai| 8. Destiny exists infinitely and perennially. (9) gammatIti gatI / 31. pArzva adhyayana 369

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9. gamana kiyA jAtA hai, ataH ise gati kahate haiN| 9. There is mobility and hence it is called gati. (a.) uddhagAmI jIvA, ahegAmI poggalA / a. UrdhvagAmI (vikAsonmukha ) jIva hote haiM aura adhogAmI pudgala hote haiN| A. The animate beings evolve and escalate and the inanimate ones descend in scale. (ba.) kammappabhavA jIvA, pariNAmappabhavA poggalA / ba. karma- -prasUta jIva hote haiM aura pariNAma - prasUta pudgala hote haiN| B. The animate are deed-generated while the inanimate are consequence-generated. (sa.) kammaM pappa phalavivAko jIvANaM, pariNAmaM pappa phalavivAko poggalANaM / sa. jIvoM kI gati karma se prApta phala- vipAka se hotI hai aura pudgaloM kI gati pariNAma se prApta phala- vipAka se hotI hai| C. The animate owe their destiny to the brewing catharsis of Karmas while the inanimate owe it to such a process of consequences. (da) vimA payA kayAI avvAbAhasuhamesiyA kasaM kasAvaittA / da. koI bhI kaSAya athavA hiMsA karake avyAbAdha sukha ko prApta nahIM kara sakatA hai| D. One resorting to sin and violence can never win lasting happiness. (i) jIvA duvihaM vedaNaM vedenti pANAtIvAta (....) veramaNeNaM jAva micchAdaMsaNaveramaNeNaM / kiccA jIvA, sAtaNaM veyaNaM vedenti / jassaTTAe NiTTeti biheti, samucchijjissati aTThA samucciTTissati / NiTTitakaraNijje sante saMsAramaggA maDAi NiyaNThe NiruddhapavaMce vocchiNNasaMsAre vocchiNNasaMsAravedaNijje pahINasaMsAre pahINasaMsAraveyaNijje No puNaravi itthattaM havvamAgacchati / i. jIva do prakAra kI vedanA anubhava karate haiM / prANAtipAta -- hiMsA se nivRtti yAvat mithyAdarzana zalya se virata hokara jIva sAtA (sukha) vedana kA anubhava karate haiM / kintu jinase ( hiMsAdi kRtyoM se) jIva bhaya khAtA hai ve hI use prApta hote haiM 370 isibhAsiyAI suttAI

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aura nAzakAraka banate haiN| artharUpa se vahAM vidyamAna rahate haiN| jisane apanA kartavya mArga nizcita kara liyA hai, jo saMsAra mArga meM nirjIva/acitta padArthoM kA AhAra karatA hai, jisane prapaMcajAla ke dvAra ko banda kara diyA hai, aisA bhikSu saMsAra kA chedana karatA hai| saMsAra-prasUta vedanA kA chedana karatA hai, saMsAra (bhava-bhramaNa) kA nAza karatA hai, bhava-bhramaNajanya vedanA kA nAza karatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| ___E. The animate suffer twofold woe-that which lasts till moral repercussion of violence lasts and that generated by wrong perspective or illusion. Happiness results when both kinds of deeds are fully purged. The cruel deeds that scare the individual ultimately draw him towards themselves to end in his ruination. These deeds haunt him ever. But a monk who has determined his pious course and thrives on vegetable and has bidden goodbye to the crooked ways, triumphantly achieves his goal. He has no pain to suffer, no reincarnation to bear, no calamity of living to undergo. evaM siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| paasijjnaamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat pArzva RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Parshwa, the seer, do pronounce. pArzva nAmaka ikatIsavA~ adhyayana pUrNa huaa|31| gativAgaraNagaMthAo pabhiti jAva sAmittaM imaM ajjhayaNaM tAva imo bIo pADho dissati, taMjahA : ___ gativyAkaraNa grantha ke Arambha meM yaha adhyayana vidyamAna hai| vahA~ isa adhyayana kA dUsarA pATha bhI prApta hotA hai| vaha isa prakAra hai 31. pArzva adhyayana 371

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This discourse is found in the beginning of the book 'Gativyakaran' as well. Also available in this book is another version of the same text, which is as follows: (6.) jIvA ceva gamaNapariNatA poggalA ceva gamaNapariNatA / duvidhA gatI : payogagatI ya vIsasAgatI ya / 6. jIva gatizIla hai aura pudgala bhI gatizIla hai / gati do prakAra kI hai - 1. prayogagati aura 2. visrasAgati / 6. The animate things have destiny, the inanimate things too have destiny. The destiny is of two types, applied and natural. (7.) jIvANaM ceva poggalANaM ceva / 7. ye donoM-- prayoga gati aura visrasA gati jIva aura pudgala donoM kI hotI hai| 7. Both animate and inanimate things are capable of following both these destinies. (8.) udaiyapAriNAmie gatibhAve / 8. audayika aura pAriNAmika gati kA bhAva hai| 8. Spontaneous and resultant are the two forms of destiny. (9.) gammamANA iti gatI / 9. gamanazIla hone se ise gati kahate haiM / 9. There is mobility and hence it is called destiny (Gati). (a.) uDDhaMgAmI jIvA, adhagAmI poggalA / (a) UrdhvagAmI (vikAsonmukha ) jIva hote haiM aura adhogAmI pudgala hote haiN| A. Animate things evolve and inanimate things degress. (ba. sa.) pAvakammakaDe NaM jIvANaM pariNAme, pAvakammakaDe NaM puggalANaM / ba-sa. pApakarmazIla jIva pariNAma (mAnasikabhAva) se gati karatA hai| pApakarmazIla jIva pudgaloM kI gati meM bhI preraka hotA hai| B & C. Indulgence in evil deeds results in movement towards destiny. Evil doer also pushes inanimate things. 372 isibhAsiyAI suttAI

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(da) Na kayAti payA adukkhaM pkaasiiti| da. isakA vazavartI kadApi aduHkha arthAt mokSa ko prApta nahIM kregaa| D. He who is under the influence of destiny can never attain Moksha or void of sorrow. (i) attakaDA jIvA, kiccA kiccA vedenti, taMjahA : pANAtivAeNaM jAva prigghennN| i. AtmA svayaM punaH-punaH karmoM ko karake usakA vedana karatI hai, arthAt svakRta karmoM ko bhogatI hai| ve karma isa prakAra haiM--prANAtipAta yAvat prigrh| E. Indulging repeatedly in the activity the animate thing continues to suffer the consequences. The activities range from killing to hoarding esa khalu asaMbuddhe asaMvuDakammante cAujjAme NiyaNThe avihaM kammagaNThiM pagareti, se ya cauhiM ThANehiM vivAgamAgacchati, taMjahA : NeraiehiM tirikkhajoNiehiM maNussehiM devehi| attakaDA jIvA, No parakaDA, kiccA kiccA vedinti, taMjahA : pANAtivAtaveramaNeNaM jAva prigghvermnnennN| esa khalu saMbuddhe saMvuDa-kammante cAujjAme NiyaNThe aTTavihaM kammagaNThiM No pakareti, se ya cauhiM ThANehiM No vipAkamAgacchati, taMjahA : NeraiehiM tirikkhajoNiehiM maNussehiM devehi| loe Na katAi NAsI Na katAi Na bhavati Na katAi Na bhavissati, bhuviM ca bhavati ya bhavissati ya, dhuve Nitie sAsae akkhae avvae avaTThie nicce| se jahA nAmate paMca asthikAyA Na kayAti NAsI jAva NiccA evAmeva loke'vi Na kayAti NAsI jAva nnicce| vaha asambuddha-jJAnarahita, karma ke dvAroM ko na rokane vAlA tathA cAturyAma dharma (ahiMsA, satya, asteya aura aparigraha) se rahita nirgrantha ATha prakAra kI karmagranthi ko bAMdhatA hai| ve hI karma cAra prakAra se vipAka (phalarUpa) meM Ate haiN| ve haiM-1. naraka yoni, 2. tiryak yoni 3. manuSya yoni aura 4. devyoni| The ignorant, unvigilant towards Karma and devoid of the four dimensional discipline (non-violence, truth, non-theft, and non-possessiveness), is drawn into the eight types of bondages. These Karmas precipitate in four directions which are; hellish, animal, human and devine. 31. pArzva adhyayana 373

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jIva (svAdhIna rUpa se) punaH-punaH svakRta zubhAzubha karmoM ko karake una karmoM ke phala ko bhogatA hai, kintu parakRta arthAt dUsare ke dvArA kiye gaye karmoM ke phala ko nahIM bhogatA hai| ve karma haiM--prANAtipAta virati yAvat parigraha virti| Indulging repeatedly in activity, the animate thing continues to suffer the consequences of his own deeds, but he does not suffer the consequences of others deeds. The activities range from refraining from violence to refraining from possessiveness. vaha sambuddha-samyak jJAnavAn, karmAgamana ke dvAroM ko banda kara dene vAlA tathA cAturyAma dharma kA pAlaka zramaNa ATha prakAra kI karmagranthi ko nahIM bAMdhatA hai| use ve hI karma cAra prakAra se vipAka rUpa meM nahIM prApta hote haiN| ve haiM-naraka, tiryak, manuSya aura dev| The wise (having right knowledge), vigilant towards Karma and observer of the four dimensional discipline, is not drawn into the eight types of bondages. For him the Karmas do not precipitate in four directions; which are : hellish, animal, human and devine. yaha loka kabhI nahIM thA, aisA nahIM hai| yaha loka kabhI nahIM hai, aisA bhI nahIM hai| yaha loka kabhI nahIM rahegA, aisA bhI nahIM hai| It is not that the world was never there; nor is it that the world is not there; nor is it that the world will not be. yaha loka pahale thA, vartamAna meM hai aura bhaviSya meM bhI rahegA, kyoMki yaha loka dhruva hai, nitya hai, zAzvata hai, akSaya hai, avyaya hai aura nitya avasthita hai| jaise paMcAstikAya kabhI nahIM the, aisA nahIM hai| yAvat nitya haiN| isI prakAra loka bhI kabhI nahIM thA, aisA nahIM hai, yAvat nitya avasthita hai| The world was, in and will be there. The world is constant, incessant, eternal, durable and perpetual. As the five fundamentals are never non-existant so is the world never non-existant. evaM se siddha buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat pArzva RSi) kahatA huuN| 374 isibhAsiyAiM suttAI

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This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Parshwa the seer, do pronounce. pArzva nAmaka ikatIsavA~ adhyayana pUrNa huA / 31 / ... 31. pArzva adhyayana 375

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32. battIsaM piMgajjhayaNaM divvaM bho kisiM kisejjA, No appinnejjaa| piMgeNa mAhaNaparivvAyaeNaM arahatA isiNA buitN| bho mumukSu! divya kRSi (khetI) kr| divya kRSi kA tyAga mata kr| aisA arhat mAhaNa parivrAjaka piMga RSi bole O Aspirant, please sow the divine crop. Never avert from the divine, said Brahmin Ping, the enlightened seer : kato chattaM, kato bIyaM, kato te juyaNaMgalaM? goNA vi te Na passAmi, ajjo, kA NAma te kisI ? / / 1 / / 1. he Arya! tumhArA kSetra-kheta kahA~ hai? bIja kahA~ hai? hala kahA~ hai? tumhAre baila bhI nahIM dekha rahA huuN| phira tumhArI kisa prakAra kI khetI hai? 1. Where does lie your field, O Arya? What be thy seed? I find no bullocks with you. How do you till land then? AtA chattaM, tavo bIyaM, saMjamo juynnNglN| ahiMsA samitI jojjA, esA dhammantarA kisii||2|| ___ 2. AtmA kSetra hai, tapa bIja hai, saMyama hala hai aura ahiMsA evaM samiti rUpa baila jor3I hai| yaha dharmagarbhA/AdhyAtmika khetI hai| 2. Soul is the field, penances the seed, self-restraint the plough and non-violence and equanimity constitute tie pair of bullocks. This way lies the spiritual agriculture. esA kisI sobhatarA, aluddhassa viyaahitaa| esA bahasaI hoi, prloksuhaavhaa||3|| 3. yaha khetI atIva zubha-kalyANakArI hai| isa khetI kA niSpAdana nirlobhI hI kara sakatA hai| yaha khetI pavitratama hai aura paraloka meM sukha pradAna karane vAlI hai| 3. This variety of agriculture is highly auspicious. Only a non-avaricious being can succeed in it and none else. This is the holy agriculture and it yields lasting happiness hereafter. 376 isibhAsiyAI suttAI

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eyaM kisiM kasittANaM, svvsttdyaavhN| mAhaNe khattie vesse, sudde vAvi ya sijjhatI // 4 // 4. prANImAtra para kAruNyabhAvadhAraka jo isa prakAra kI khetI karatA hai vaha brAhmaNa, kSatriya, vaizya aura zUdra ho taba bhI vizuddha sthiti ko prApta karatA hai| 4. An individual compassionate to each living being cultivates spiritually, be he Brahmin, Kshatriya, Vaishya or Shudra and he thus attains highest piety. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / piMgajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat mAhaNa parivrAjaka piMga RSi) kahatA hU~ / This is the means, then, for an aspirant to attain purity, enlightenment, piety, abstinence and non-attachment. Such a being is freed of the chain of reincarnations. Thus I (Brahmin Ping, the nomadic seer) do pronounce. piMga nAmaka battIsavA~ adhyayana pUrNa huA / 321 ... 32. piMga adhyayana 377

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33. tettIsaM aruNanAmajjhayaNaM dohiM ThANehiM bAlaM jANejjA, dohiM ThANehiM paNDitaM jANejjA sammAmicchApaoteNaM, kammuNA bhAsaNeNa y| do sthAnoM-kAraNoM se mAnava kA bAla (ajJAnI) rUpa jAnA jAtA hai aura do kAraNoM se mAnava kA paNDitarUpa jAnA jAtA hai| (zakti kA) samyak prayoga aura mithyA prayoga tathA karma-kartavya aura vANI (bhASaNa) se| It is apt or inopportune use of power and similar use or abuse of speech, that distinguish the wise from the foolish. dubhAsiyAe bhAsAe, dukkaDeNa ya kmmnnaa| bAlametaM viyANejjA, kjjaakjjvinnicche||1|| 1. aziSTa vANI, duSkRtya karma tathA kartavya-akartavya ke vinizcaya (viveka zUnyatA) ke mAdhyama se mAnava ko bAla-ajJAnI jaano| 1. One, prone to indecent speech and wrong and indiscreet action, is termed an ignorant man. subhAsiyAe bhAsAe, sukaDeNa ya kmmunnaa| paNDitaM taM viyANejjA, dhmmaadhmmvinnicchye||2|| 2. sabhyabhASA, sukRta karma tathA dharma-adharma ke vinizcaya dvArA mAnava ko paNDita smjho| 2. Courteous language, appropriate action and spiritual wisdom are marks of wise man. dubhAsiyAe bhAsAe, dukkaDeNa ya kmmunnaa| jogakkhemaM vahantaM tu, usuvAyo va siNcti||3|| 3. jo asabhya bhASA aura nindanIya karmoM ke dvArA yogakSema (aprApta vastu kI prApti aura prApta kA rakSaNa) ko dhAraNa karanA cAhatA hai, to vaha (bAla) mAno Ikha kA vAyu se siMcana karatA hai| 3. One who resorts to indecorous utterance and unworthy action to fulfil his purpose and protect his interests is like a cultivator who nurtures sugarcane crop with wind instead of water. 378 isibhAsiyAI suttAI

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subhAsiyAe bhAsAye, sukaDeNa ya kmmunnaa| pajjaNNe kAlavAsI vA, jasaM tu abhigcchti||4|| ____4. ziSTavANI aura prazasta karma se vaha (paNDita) samaya para barasane vAle megha ke samAna yaza ko prApta karatA hai| 4. Decency of speech and noble deeds yield one immense fame. Neva bAlehi saMsaggiM, Neva bAlehi sNthvN| dhammAdhammaM ca bAlehiM, Neva kujjA kadAyi vi||5|| 5. bAla/ajJAniyoM ke sAtha kadApi saMsarga na kareM aura na unase ghaniSTha samparka hI rkheN| unake sAtha kadApi dharmAdharma tattvoM kA vicAra-vimarza bhI na kreN| 5. Little concourse be had with the immature and unwise folk. They hardly deserve to be consulted in respect of religious and spiritual matters. ihevAkitti pAvehiM, peccA gacchei dogti| tamhA bAlehi saMsaggiM, Neva kujjA kadAyi vi||6|| 6. ajJAniyoM ke samparka se isa loka meM apakIrti milatI hai aura paraloka meM durgati prApta hotI hai| ataH bAla-ajJAniyoM ke sAtha kadApi saMsarga na kreN| 6. A traffic with such folk attracts infamy and evil destiny hereafter. They should be scrupulously shunned. sAhUhiM saMgamaM kujjA, sAhUhiM ceva sNthvN| dhammAdhammaM ca sAhUhiM, sadA kuvvejja pnnddie||7|| ____7. paNDita--prajJAzIla puruSa sAdhujanoM-jJAnIpuruSoM ke sAtha sarvadA saMsarga kareM aura unase ghaniSTha samparka rakheM tathA unake sAtha sarvadA tattvavicAraNA kreN| 7. Wise and learned beings should seek the proximity of saints and profoundly learned persons and engage in conference with them. iheva kittiM pAuNati peccA gacchai sogti| tamhA sAdhUhi saMsaggiM, sadA kuvvijja pnnddie||8|| 8. jJAnIjanoM ke samparka se isa loka meM kIrti prApta hotI hai aura paraloka meM sadgati prApta hotI hai| ataH buddhimAn sarvadA sAdhujanoM se samparka kreN| 33. aruNa adhyayana 379.

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8. Contact with the wise procures commendation and a happy destiny. Hence the farsighted should always keep such company. khaiNaM pamANaM vattaM ca, dejjA ajjati jo dhnnN| saddhammavakkadANaM tu, akkhayaM amataM mtN||1|| 9. dhana-sampatti ke arjana tathA dAna kartA ko kAla saMdeza detA hai ki yaha sampatti maryAdita samaya taka rahane vAlI aura anta meM nAza hone vAlI hai| jabaki saddharmamaya vANI kA aMza dAna bhI akSaya aura amRtamaya hotA hai| 9. Giving away wealth and property in charity is less worthy than uttering virtuous and pious words, for the wealth and its effects are transitory while the spiritually pregnant utterances are truly lasting in virtue. puNNaM titthamuvAgamma, peccA bhojjAhi taM phlN| saddhammavAridANeNaM, khippaM sujjhati maannsN||10|| 10. puNyatIrtha ko prApta kara aura usase prApta hitakArI phaloM kA paraloka meM upabhoga kroge| (usa phala kI prasavabhUmi) mAnasa/hRdaya saddharma rUpI jala dAna (siMcana) se zIghra zuddha-pavitra hotA hai| 10. The outcome of such utterances is attainment of virtuous and holy regions hereafter. Such utterances sublimate our mind and heart. sabbhAvavakkavivasaM, saavjjaarmbhkaarkN| dummittaM taM vijANejjA, ubhayo logvinnaasnnN||11|| 11. apane vakra--viparIta svabhAva se vivaza hokara sAvadyArambha-Asravajanya pApa karma karane vAle ko durmitra samajhanA caahie| aise darmitroM ke saMsarga se donoM (iha-para) loka bigar3a jAte haiN| 11. Those who enhance their Karmic field, compelled by their very nature and thus add to their sins, should be taken to be enemies. Such a company is bound to ruin our present and the existence to be. sammattaNirayaM dhIraM, saavjjaarmbhvjjkN| taM mittaM suThu sevejjA, ubhayo loksuhaavh||12|| 380 isibhAsiyAI suttAI

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12. samyaktvanirata aura Asravajanya pApakarmoM ke varjaka ko mitra samajhanA caahiye| usa mitra kI bhalI prakAra se sevA karanI caahiye| aise mitroM kA samparka yA upAsanA donoM loka meM sukhakArI hotI hai| 12. One, ever equanimous and least prone to sinful acts, should be deemed as a friend. We should serve such a one with devotion. Seeking company of such beings and serving them is ever benefic, now or later. saMsaggito pasUyanti, dosA vA jai vA guNA / vAtato mArutasseva, te te gandhA suhAvahA / / 13 / / 13. saMsarga se hI doSa aura guNa paidA hote haiN| vAyu jisa ora se bahatI hai usa ora kI sugandha athavA durgandha grahaNa kara letI hai| 13. Virtue and vice emanate from corresponding contact, as fragrance or malodour flow with the wind carries either. saMpuNNavAhiNIo vi, AvannA lavaNodadhiM / pappA khippaM tu savvA vi, pAvanti lavaNattaNaM / / 14 / / 14. samasta nadiyA~ Azraya prApta karane ke liye vega se lavaNa samudra meM Akara milatI haiN| usameM milate hI una nadiyoM kA madhura jala bhI khArA bana jAtA hai| 14. All the rivers rush towards the salty ocean in their urge to seek refuge. This confluence results in the subsequent bitterness of previously sweet stream. samassitA giriM meruM, NANAvaNNA vi pakkhiNo / savve hemappabhA honti, tassa selassa so guNo / / 15 / / 15. nAnA varNa vAle pakSI jaba sumeru parvata para pahu~ca kara usakA Azraya lete haiM to ve sabhI svarNa kI AbhA se yukta ho jAte haiN| yaha usa sumeru parvata kA guNa hai| 15. Birds of diverse kind borrow a golden hue when they reach the summit of the fabled golden Sumeru Mountain. This virtue is conferred by the proximity of the great Mountain. kallANamittasaMsaggiM, saMjao mihilAhivo / phItaM mahitalaM bhoccA, taMmUlAkaM divaM gato / / 16 / / 16. kalyANa mitra athavA kalyANakArI mitra ke samparka se mithilAdhipati saMjaya vistRta rAjya ko bhogakara, ugate sUrya kI AbhA ke samAna divyaloka ko prApta huaa| 33. aruNa adhyayana 381

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16. It was favourable company of friends that enabled Sanjay, the mighty King of Mithila, to enjoy his vast empire and attain divine planes of existence hereafter. aruNeNa mahAsAlaputteNa arahatA isiNA buitN| aisA arhat mahAzAla-putra aruNa RSi boleMahashal's son, enlightened Arun, the seer, further added : sammattaM ca ahiMsaM ca, sammaM NaccA jitindie| kallANamittasaMsaggiM, sadA kuvvejja pnnddie||17|| 17. jitendriya aura prajJAzIla mumukSu samyaktva aura ahiMsA kA samyak prakAra se jJAna prApta kara sarvadA kalyANakArI mitra kA saMsarga kre| 17. An austere and wise aspirant should master equanimity and non-violence and stay in the company of the noble ones. evaM se siddha buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| aruNijjanAmamajjhayaNaM tettiisimN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat mahAzAlaputra aruNa RSi) kahatA huuN| ____This is the means, then, for an aspirant to attain purity, enlightenment, piety, abstinence and non-attachment. Such a being is freed of the chain of reincarnations. Thus I (Mahashal's son Arun, the seer) do pronounce. aruNa nAmaka taiMtIsavA~ adhyayana pUrNa huaa|331 382 isibhAsiyAiM suttAI

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34. cautIsaM iSigirijjhayaNaM paMcahiM ThANehiM paNDite bAleNaM parIsahovasagge udIrijjamANe samma sahejjA khamejjA titikkhejjA adhiyAsejjA : prajJAzIla mAnava ajJAniyoM dvArA pAMca prakAra se udIrNa/prerita kiye jAne vAle parISahoM aura upasargoM ko samyak prakAra se sahana kare, sAmarthya se sahana kare, dainya bhAvoM se rahita hokara sahana kare aura una para vijaya prApta kre| A wise man should stoically suffer provocation and iniquities inflicted by the unwise. He should never be depressed or cowed down at such a treatment. (1.) bAle khalu paNDitaM parokkhaM pharusaM vdejjaa| taM paNDite baha maNNejjA : 'didA me esa bAle parokkhaM pharusaM vadati, No pcckkhN| mukkhasabhAvA hi bAlA, Na kiMci bAlehinto Na vijjti|' taM paNDite sammaM sahejjA khamejjA titikkhejjA adhiyaasejjaa| (1) yadi koI bAla/mUrkha prANI prajJAzIla ko parokSa meM (pITha pIche) kaThora vacana kahatA hai to paNDita puruSa vicAra kare ki 'yaha ajJAnI parokSa meM kaThora vacana kaha rahA hai arthAt nindA kara rahA hai, kintu mere sanmukha kucha nahIM kaha rahA hai| ajJAnI mUrkha-prakRti ke hote haiN| inako kiMcit bhI jJAna kA anubhava nahIM hai|' ataH jJAnavAna mUryoM kI nindA yA kaThora vacanoM ko samyak prakAra se sahana kare, sAmarthya se sahana kare, zAnti rakhe aura una para vijaya prApta kre| 1. If a fool back-bites in respect of wise man the latter should be thankful that at least the former has spared him the humiliation of slighting him in his face. Fools are short-sighted. They have scanty wisdom. Hence it is but proper that the wise stand their * nuisance without getting perturbed, patiently and stoically. (2.) bAle khalu paNDitaM paccakkhameva pharusaM vdejjaa| taM paNDie bahu maNNejjA : 'divA me esa bAle paccakkhaM pharusaM vadati, No daNDeNa laTTiNA vA lelRNA vA muTThiNA vA bAle kavAleNa vA abhihaNati tajjeti tAleti paritAleti paritAveti uddveti| makkhasabhAvA ha bAlA, Na kiMci bAlehiMto Na vijjti|' taM paNDite sammaM sahejjA khamejjA titikkhejjA ahiyaasejjaa| 34. RSigiri adhyayana 383

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(2) yadi ajJAnI jJAnazIla ko pratyakSa meM hI kaThora vacana kahatA hai to prajJAvAn mana meM vicAra kare ki, 'dekho! yaha bAla/mUrkha mere sAmane hI mujhako kaThora vacana kaha rahA hai, kintu yaha kisI DaMDe se, lAThI se, patthara se, muSTi se yA choTe kapAla (ghar3e kA Tukar3A, ThIkarI) Adi se mAratA nahIM hai, tarjanA nahIM karatA hai, pITatA nahIM hai, paritAr3anA nahIM karatA hai, santApa (paritApa) nahIM detA hai aura na upadrava karatA hai| ajJAnI mUrkha-svabhAva ke hote haiN| inako kiMcit bhI jJAna yA anubhava nahIM hotA hai|' ataH jJAnazIla mUoM kI kaThora vANI ko samyak prakAra se sahana kare, sAmarthya se sahana kare, dainyabhAva rahita hokara sahana kare aura una para vijaya prApta kre| 2. If a fool casts aspersions in the immediate presence of a wise man the latter should still rationalise it as a lesser evil since the fool at least abstained from beating him with stick, stone and abuses. Fools pride in their folly. They never realise what is true and proper. That's why it is incumbent upon a wise man to brace himself for bearing such bruises reticently. (3.) bAle ya paNDitaM daNDeNa vA laTTiNA vA lelRNA vA muTTiNA vA kavAleNa vA abhihaNejjA.... uddavejjA, taM paNDie baha maNNejjA : 'diTThA me esa bAle daNDeNa vA laTThiNA vA leDhuNA vA muTThiNA vA kavAleNa vA abhihaNati tajjeti tAleti paritAleti paritAveti uddaveti, aNNatareNaM satthajAteNaM aNNayaraM sarIrajAyaM acchindai vA vicchindai vaa| mukkhasabhAvA hi bAlA, Na kiMci bAlehiMto Na vijjti|' taM paNDie samma sahejjA khamejjA titikkhejjA ahiyaasejjaa| (3) yadi ajJAnI vyakti prajJAzIla ko DaMDe se, lAThI se, patthara se, muSTi se, ghar3e ke Tukar3e Adi se mAratA hai, yAvat upadrava karatA hai to vaha paNDita hRdaya meM paryAlocana kare ki 'dekho, yaha ajJAnI mujhe daNDa se, lAThI se, patthara se, muSTi se, ghar3e ke Tukar3e se mAratA hai, tarjanA karatA hai, pITatA hai, paritApanA karatA hai, santApa detA hai aura upadrava karatA hai, kintu yaha kisI zastra se mere zarIra ke kisI avayava kA chedana nahIM kara rahA hai aura na bhedana kara rahA hai| ajJAnI mUrkha-svabhAva ke hote haiM, inako kiMcit bhI jJAna yA anubhava nahIM hotA hai| ataH paNDita puruSa ina upadravoM ko samyak prakAra se sahana kare, sAmarthyapUrvaka sahana kare, dainyabhAva rahita hokara sahana kare aura una para vijaya prApta kre| 3. If a stupid man chooses to beat and torture the wise man with stone, stick etc. and pillory him like a ruffian, the latter should accept such a maltreatment with grace since he could have done worse and very well amputated or pierced his limbs as well. 384 isibhAsiyAiM suttAI

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Fools will remain what they are, inconsiderate and indiscreet. A wise man should bear their mischief stoically without a demur. (4.) bAle ya paNDiyaM aNNatareNaM satthajAteNaM aNNataraM sarIrajAyaM acchindejja vA vicchindejja vA, taM paNDie baha maNNejjA-'diTThA me esa bAle aNNatareNaM satthajAteNaM acchindati vA vicchindati vA, No jIvitAto vvroveti| mukkhasabhAvA hi bAlA, Na kiMci bAlehiMto Na vijjti|' taM paNDie sammaM sahejjA khamejjA titikkhejjA ahiyaasejjaa| (4) yadi ajJAnI vyakti paNDita puruSa ke zarIrastha kisI aMga kA kisI zastrAdi se chedana karatA hai, bhedana karatA hai to vaha paNDita puruSa Alocana kare ki--'dekho, yaha ajJAnI kisI zastra vizeSa se mere zarIra ke kisI avayava kA chedana athavA bhedana kara rahA hai, kintu mere prANoM kA nAza nahIM kara rahA hai| ye ajJAnI mUrkha-svabhAva ke hote haiN| inheM kiMcit bhI jJAna yA anubhava nahIM hotA hai|' ataH paNDita puruSa isa chedana-bhedana ko samyak prakAra se sahana kare, sAmarthyapUrvaka sahana kare, titikSA-prasannatA se sahana kare aura una para vijaya prApta kre| 4. If the fool resorts to piercing the wise man's body or inflicting grievous injuries, the latter should still stand this affliction patiently with the consolation that at least he has chosen to spare the life of the hapless victim. Fools are replicas of indiscretion. They are unsympathetic and heartless. There is no go but to stand their inflictions with forbearance. ___(5.) bAle paNDitaM jIviyAo vavarovejjA, taM paNDitte baha maNNejjA : 'diTThA me esa bAle jIvitAo vavaroveti, No dhammAo bhNseti| mukkhasabhAvA hi bAlA, Na kiMci bAlehiMto Na vijjti'| taM paNDite sammaM sahejjA khamejjA titikkhejjA ahiyaasejjaa| isi giriNA mAhaNaparivvAyaeNaM arahatA buitN| .. (5) yadi bAla-ajJAnI puruSa prajJAvAn puruSa ke prANoM kA nAza karatA hai to vaha paNDita jJAnavAn adhika gambhIratA se vicAra kare ki-'dekho, yaha ajJAnI mere prANoM kA nAza kara rahA hai, kintu mere dharma ko bhraMza/bhraSTa athavA naSTa nahIM kara rahA hai| ajJAnI mUrkha-svabhAva vAle hote haiM, inheM kiMcit bhI jJAna yA anubhava nahIM hotA hai| ataH jJAnI puruSa isa jIva-nAza ko samyak prakAra se sahana kare, sAmarthyapUrvaka kSamA kare, prasannatA se sahana kare aura una para vijaya prApta kre| aisA arhat mAhaNaparivrAjaka RSigiri bole 34. RSigiri adhyayana 385

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5. If the fool deigns to commit the wise man to death, the latter should console himself that the former has made this onslaught on the latter's physical body only, sparing his spiritual accomplishment and Dharma inviolate. Fools always pride upon their fatuity and the wise should tolerantly countenance it with catholicity and in good cheer. Such was the preaching of Brahmin nomadic seer, Rishigiri : jeNa keNai uvAeNaM, paNDio moijja appkN| bAleNudIritA dosA, taM pi tassa hitaM bhve||1|| __ 1. paNDita puruSa hara prakAra ke prayatnoM se apanI AtmA ko mukta (prasanna) rkhe| ajJAniyoM ke dvArA kiye gaye dveSAdi bhI usakI AtmA ke liye hitakArI hote haiN| 1. A wise man should always retain his spiritual composure. Ill-will of the unwise is in a way beneficial for his self. apaDinnabhAvAo, uttaraM tu Na vijjtii| __saI kuvvai vese No, apaDiNNe iha maahnne||2|| 2. jo apratijJa--rAga-dveSa rahita athavA pratihiMsA rahita bhAvoM kA dhAraka uttara-pratikriyA vyakta nahIM karatA hai aura svayaM dveSa nahIM karatA hai, vahI apratijJa hotA hai aura vahI mAhaNa hotA hai| ____ 2. One free from resolve, attachment-aversion and retaliation, never responds to vicious provocation. He is free from ill-will and is a true Brahmin. kiM kajjate u dINassa, Na'NNattha dehkNkhnnN| kAlassa kaMkhaNaM vA vi, Na'NNattaM vA vi haaytii||3|| 3. dIna (sAdhAraNa) vyakti deha kI AkAMkSA ke atirikta kucha karatA hai? nhiiN| vaha dIna kabhI-kabhI mRtyu kI abhilASA karatA hai| isa prakAra ke cintana se vaha apane AtmasvabhAva kA nAza karatA hai| 3. Does a common being aspire for anything except physical well-being? He does not. However, such a being may sometimes desire death also. These are the means to ruin one's spirituality. NaccANa AturaM lokaM, NANAvAhIhi piilitN| Nimmame NirahaMkAre, bhave bhikkhU jitindie||4|| 4. loka ko nAnAvidha rogoM se rogagrasta aura pIr3ita dekhakara bhikSu zramaNa mamatva aura ahaMkAra rahita hokara jitendriya bne| 386 isibhAsiyAI suttAiM .

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4. Being aware of the myriad ailments and miseries in the world, the monk should free himself of ego and pride and stay restrained. paMcamahavvayajutte, akasAe jitindie / se hu dante suhaM suyato, Niruvasagge ya jIvati / / 5 / / 5. pA~ca mahAvratoM se yukta, kaSAya rahita, jitendriya aura damanazIla zramaNa se sotA hai aura upasarga / upadrava rahita jIvanayApana karatA hai| sukha 5. Steadfast in the five great vows, free from vice and attachment, restrained and austere, the monk is ever content and passes a truly quiet and undisturbed life. jeNa lubbhati kAmehiM, chiNNasote aNAsave / savvadukkhapahINo u, siddhe bhavati NIrae / / 6 / / 6. jo kAmavAsanAoM meM lubdha nahIM hotA hai, jisane karmasrota ko chinna (nAza) kara diyA hai aura jo Asrava rahita hai vaha samasta duHkhoM se mukta hokara, karmaja rahita hokara siddha hotA hai| 6. One not given to libidinous temptations, shielded from Karmic ingress, is everfree from all woes and protected from Karmic smear, attains the ultimate. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / isigiriNAmajjhayaNaM cautIsaimaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat mAhaNa parivrAjaka RSigiri) kahatA hU~ / This is the means, then, for an aspirant to attain purity, enlightenment, emancipations, piety, abstinence_and_nonattachment. Such a being is freed of the chain of reincarnations. Thus I (Brahmin nomad Rishigiri, the seer) do pronounce. RSigiri nAmaka cauMtIsavA~ adhyayana pUrNa huA | 34 / ... 34. RSigiri adhyayana 387

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35. paNatIsaM adAlaijjajjhayaNaM cauhiM ThANehiM khalu bho jIvA kuppantA majjantA gUhantA lubbhantA vajjaM samAdiyanti, vajjaM samAdiittA cAurantasaMsArakantAre puNo puNo attANaM parividdhaMsanti, taMjahA : koheNaM mANeNaM mAyAe lobhennN| tesiM ca NaM ahaM parighAtaheuM akuppante amajjante agUhante alubbhante tigutte tidaNDavirate Nissalle agArave cauvikahavivajjie paMcasamite paMcendiyasaMvuDe sarIrasAdhAraNaTThA jogasaMdhaNaTThA NavakoDIparisuddhaM dasadosavippamukkaM uggamuppAyaNAsuddhaM tattha tattha itarAitarakulehiM parakaDaM paraNidvitaM vigatiMgAlaM vigatadhUmaM satthAtItaM satthapariNataM piNDaM sejjaM uvahiM ca ese bhAvemi tti addAlaeNaM arahatA isiNA buitN| bho! jIva cAra prakAra se kupita hokara, mAnI hokara, mAyAvI hokara aura lobhI hokara hiMsAdi pApakarma ko grahaNa karatA hai| pApakarmoM ko grahaNa kara caturgatirUpa saMsAra-vana meM punaH-punaH apane AtmaguNoM kA vidhvaMsa karatA hai| ve haiM--krodha, mAna, mAyA aura lobh| aba maiM ina cAroM kaSAyoM kA pratighAta-nAza karane hetu krodha nahIM karatA, mAna nahIM karatA, chadma/chala-prapaMca nahIM karatA aura lobha nahIM krtaa| tIna guptiyoM se rakSita, mano-vAk-kAya tridaNDa se rahita, zalya-rahita, mahattva athavA abhilASA se rahita, cAra vikathAoM se rahita, pAMca samitiyoM se yukta, pAMcoM indriyoM se saMvRta hokara, zarIra-dhAraNa aura yogasAdhana ke lie navakoTi vizuddha, dasa doSoM se rahita, udgama aura utpAdana ke doSoM se mukta, yahA~-vahA~ vibhinna kuloM meM dUsare ke dvArA banAyA huA aura dUsare ke lie niSpAdita, agni aura dhUmrarahita, zastrarahita aura zastrapariNata piNDa--bhojana, zayyA aura upadhi grahaNa karatA huuN| aisA arhat addAlaka (uddAlaka) RSi bole Be it known that the individual lapses into violence and sin, tempted by wrath, vanity, illusion and greed. Being soiled by sinful deeds, he loses his spirituality, owing to the fourfold worldly vices-wrath, vanity, illusion and avarice. To remedy these four vices I avoid these evils of anger, ego, illusion and avarice. I am fully protected from vice in my mind, speech and 388 isibhAsiyAI suttAI

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body. I am free from sin, ego and aspiration. I fully restrain myself and guard my five senses. For survival I beg pure meals not exclusively cooked for me and casually achieved. I similarly seek my bed, said Uddalak, the seer : aNNANavippamUDhappA, pccuppnnnnaabhidhaare| kovaM kiccA mahAbANaM, appA vindhai appakaM // 1 // 1. ajJAnagrasta vimUDhAtmA kevala vartamAna ko dekhatA hai aura krodha ko mahAbANa banAkara, usase apanI AtmA ko bIMdha DAlatA hai| 1. A confused being attends to his present only and pierces his own soul by means of the arrow of wrath. ma bANa viddhe tu bhavamekkaM viNijjati / kodhabANeNa viddhe tu, NijjatI bhavasaMtatiM / / 2 / / 2. bANa se bIMdhe jAne para mAtra eka bhava bigar3atA hai, kintu krodha rUpI bANa se viddha hone para bhava - santati / bhava- paramparA hI bigar3a jAtI hai, aisA maiM mAnatA hU~ / 2. If one were pierced with an arrow, it would spoil his mundane existence only but by wrath one's very perennial career his menaced. aNNANavippamUDhappA, pccuppnnnnaabhidhaare| mANaM kiccA mahAbANaM, appA viMdhai appakaM // 3 // 3. ajJAnagrasta vimUDhAtmA kevala vartamAna ko dekhatA hai aura mAna ko mahAbANa banAkara, usase apanI AtmA ko bIMdha DAlatA hai| 3. A confused being cares for the immediate present only while the arrow of vanity pierces his own soul. maNe bANeNa viddhe tu bhavamekaM viNijjati / mANabANe viddhe tu, NijjatI bhavasaMtatiM // 4 // 4. bANa se bIMdhe jAne para eka bhava bigar3atA hai kintu mAna rUpI bANa se viddha hone para bhava-paramparA hI bigar3a jAtI hai, aisA maiM mAnatA hU~ / 4. An arrow can merely spoil this incarnation but vanity would ruin his perennial career. aNNANavippamUDhappA, pccuppnnnnaabhidhaare| mAyaM kiccA mahAbANaM, appA viMdhai appakaM / / 5 / / 35. addAlaka adhyayana 389

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5. ajJAnagrasta vimUDhAtmA kevala vartamAna ko dekhatA hai aura mAyA ko mahAbANa banAkara, usase apanI AtmA ko bIMdha DAlatA hai| 5. A confused being cares for the present only and pierces his soul with arrow of illusion. maNNe bANeNa viddhe tu, bhavamekaM vinnijjti| mAyAbANeNa viddhe tu, NijjatI bhvsNtti||6|| 6. bANa se bIMdhe jAne para eka bhava bigar3atA hai kintu mAyArUpI bANa se viddha hone para bhava-paramparA hI bigar3a jAtI hai| aisA maiM mAnatA huuN| 6. An arrow can merely ruin one incarnation while illusion endangers the very perennial career of his. aNNANavippamUDhappA, pccuppnnnnaabhidhaare| lobhaM kiccA mahAbANaM, appA vidhai appk||7|| ___7. ajJAnagrasta vimUDhAtmA kevala vartamAna ko dekhatA hai aura lobha ko mahAbANa banAkara, usase apanI AtmA ko bIMdha DAlatA hai| 7. A confused being cares for the present only and pierces his soul with avarice. maNNe bANeNa viddhe tu bhavamekaM vinnijjti| lobhabANeNa viddhe tu, NijjatI bhvsNtti||8|| 8. bANa se bIMdhe jAne para mAtra eka bhava bigar3atA hai kintu lobharUpI bANa se viddha hone para bhava-paramparA hI bigar3a jAtI hai, aisA maiM mAnatA huuN| 8. An arrow can merely spoil one incarnation while avarice imperils the very perennial career of his. tamhA tesiM viNAsAya, sammamAgamma sNmti| appaM paraM ca jANittA, cre'visygoyrN||9|| 9. ataeva krodhAdi cAroM kaSAyoM kA vinAza karane ke lie vizada buddhi se samyak darzana/satya tattva ko prApta kare aura sva tathA para kA jJAna prApta kara viSayavAsanA rahita patha para vicaraNa kre| 9. That warrants attaining the ultimate truth by true perspective and conquering the four evils. One should discern the self from the non-self and free oneself from desire. 390 isibhAsiyAI suttAI

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jesu jAyante kodhAdi, kammabandhA mhaabhyaa| te vatthU savvabhAveNaM, savvahA privjje||10|| 10. jina padArthoM se karma-bandhana ke hetu mahAbhayakArI krodhAdi utpanna hote haiM una samasta padArthoM kA samasta prakAra ke bhAvoM se sarvathA parityAga kre| 10. The things that generate the terrible wrath and other Karmic bondages should be scrupulously eliminated by all means. satthaM sallaM visaM jantaM, majjaM vAlaM dubhaasnnN| vajjentI taM NimetteNaM, doseNaM Na vi luppti||11|| ___ 11. zastra, zalya, viSa, yantra, madirA, sarpa aura kaTuvANI kA tyAga karane vAlA tannimitta se hone vAle doSoM se lipta nahIM hotA hai| 11. One who abandons arms, sin, poison, instruments or gadgets, liquor, serpent and unpleasant address is spared of sins emanating therefrom. AtaM paraM ca jANejjA, savvabhAveNa svvdhaa| AyaThaM ca paraLaM ca, piyaM jANe taheva y||12|| 12. sva aura para kA sarvabhAva se sarvathA parijJAna kare tathA isI prakAra svaartha aura parArtha kA sarvabhAva se sarvathA hitakArI jJAna prApta kre| 12. One should distinguish the self from the non-self and arrive at the truly beneficial wisdom emanating therefrom by realising their true implication. sae gehe palittammi, kiM dhAvasi parAtakaM? sayaM gehaM NirittANaM, tato gacche praatkN||13|| 13. svayaM kA ghara (AtmagRha) jala rahA hai aisI dazA meM dUsare ke ghara kI ora kyoM daur3ate ho? svayaM ke ghara kI Aga bujhAne ke bAda dUsare ghara kI ora jaao| 13. While your own house is on fire why don't thou run to thy neighbour's? First put out you own fire before you venture elsewhere. AtaDe jAgaro hohi, mA prtttthaahidhaare| AtaTTho hAvae tassa, jo prttaahidhaare||14|| 35. addAlaka adhyayana 391

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. 14. AtmArtha-svakIya Atma-sAdhana ke liye jAgarUka rho| para-paravastu kA sAdhana karane kA prayatna na kro| jo (svayaM kI sAdhanA chor3akara) para kI sAdhanA ke liye udyata rahatA hai vaha apanI sAdhanA bhI kho baiThatA hai| 14. Be watchful and cultivate spiritualism for your own benefit. Be little bothered about the material world. One who neglects one's own interest for the sake of alien interest is often denied true attainments. jai paro paDisevejja, pAviyaM pddisevnnN| tujjha moNaM karentassa, ke aTre prihaayti?||15|| 15. yadi dasarA koI pApa AcaraNa kI pratisevanA kara rahA hai usa samaya tU yadi mauna dhAraNa karatA hai to tere sAdhana kI kyA hAni hogI? 15. If another indulges in sin, what ails thee to utter aught in this regard? Wiser shall it be to keep mum at the moment. AtaTTo NijjarAyanto, paraTro kmmbndhnnN| attA samAhikaraNaM, appaNo ya parassa y||16|| 16. AtmArtha kA sAdhana (sva kI ora dRSTi) nirjarA kA hetu hai aura padArtha (para kI ora dRSTi) kA sAdhana karmabandhana kA hetu hai| AtmA hI sva aura para ke liye samAdhikAraka hai| 16. Attending to your own spiritual interest frees you from Karmas while watching avidly the material interests will generate Karmic bondage. It is the self that can discern it from the non self. aNNAtayammi aTTAlakammi kiM jaggieNa viirss?| Niyagammi jaggiyavvaM, imo hu bahucorato gaamo||17|| 17. ajJAta aTTAlikA (mahala) meM anya vIra puruSa ke jAgate rahane se kyA hogA? svayaM ko jAgrat rahanA hogaa| kyoMki yaha grAma coroM se bharA huA hai| 17. If a valiant person keeps a vigil in another palace, what shall it yield him? Keep your own vigil. The place is rampant with robbers. jaggAhI, mA suvAhI, mA, te dhammacaraNe pmttss| kAhinti bahuM corA, saMjamajoge hiddaakmm||18|| 392 isibhAsiyAI suttAI

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18. jAgate rho| soo mt| dharmAcaraNa meM pramAda mata kro| anyathA viSayakaSAyAdi aneka cora tumhAre saMyama aura yoga kA haraNa karane meM cUka nahIM kreNge| 18. Be alert. Be not indolent. Indolence in spiritual practice is fatal. Otherwise the robbers of desire and sin shall rob you of your Yoga and restraint, positively. paMcindiyA saNNA, daNDA sallAI gAravA tiNNi / bAvIsaM ca parIsaha, corA cattAri ya kasAyA / / 19 / / 19. pAMca indriyAM, saMjJA ( mana kI mUla abhilASAeM), tridaNDa, zalya, tInoM gaurava (garva, gArava), bAIsa parISaha aura cAroM kaSAya ye sabhI cora haiN| 19. The five senses, leading urges, sin, ego and evils are all robbers. jAgaraha NarA niccaM, mA bhe dhammacaraNe pamattANaM / kAhinti bahU corA, doggatigamaNe hiDAkampaM / / 201 20. mAnavo! sarvadA jAgate raho / dharmAcaraNa meM pramAda mata kro| anyathA ye vAsanA-kaSAyAdi vividha cora tumhAre satkarmoM kA haraNa kara, durgatidAyaka karmoM kI ora tumheM prerita kara deNge| 20. Be alert. Never muffle up religious practices. Else sin and desire shall deprive you of your benefic deeds and lead you to a tragic destiny. aNNAyakampi aTTAlakammi jagganta soyaNijjo si / NAhisi vaNito santo, osahamullaM avindanto / / 21 / / 21. ajJAta aTTAlikA (prAsAda) meM jAgate hue bhI terI dazA zocanIya hai / jaise (dIna-hIna vyakti) vraNa (ghAva) ho jAne para bhI auSadha ke mUlya kI jAnakArI na hone se auSadhi prApta nahIM kara pAtA hai| (isI prakAra mAnava jAgRti kA mahattva samajhe binA paramArtha tattva ko prApta nahIM kara pAtA / ) 21. You guard this enigmatic palace and still your plight is miserable, as a wounded being has no option but to suffer his malady for the want of remedial knowledge. (Ignorance of spiritual consciousness deprives one of the supreme knowledge.) jAgaraha NarA NiccaM, jAgaramANassa jAgarati suttaM / je suvati Na se suhite, jAgaramANe suhI hoti / / 22 / / 35. addAlaka adhyayana 393

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22. he mAnavo! pratikSaNa jAgrat rho| sarvadA jAgrat rahane vAlA nidrAzIla bhI jAgrat hai| jo sotA rahatA hai vaha sukhI nahIM hotA aura jo jAgatA hai vaha sukhI hotA hai| 22. Be vigilant, O man. One inwardly alert is still conscious while asleep. Indolent is never happy while the vigilant is ever happy. jAgarantaM muNiM vIraM, dosA vajjenti duuro| jalantaM jAtateyaM vA, cakkhusA daahbhiirunno||23|| 23. jAgaraNazIla vIra zramaNa se doSa (svataH hI) dUra cale/bhAga jAte haiM, jaise dAhabhIru (Aga se Darane vAlA) jalatI huI Aga ko A~khoM se dekhate hI dUra bhAga jAtA hai| 23. A vigilant and brave being repels all evils as fire repels a pyrophobic. evaM se siddhe buddhe virate vipAve dante daviMe alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| paNatIsaM adaalijjjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat adAlaka/uddAlaka RSi) kahatA huuN| ___ This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Uddalak, the seer, do pronounce. addAlaka nAmaka paiMtIsavA~ adhyayana pUrNa huaa|35| 394 isibhAsiyAiM suttAI

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36. chattIsaM tArAyaNijjajjhayaNaM uppatatA uppatatA uppayantaM pi teNa vocchaami| kiM santaM vocchAmi? NeyaM taM vocchAmi 'kukkusayA!' vitteNa tArAyaNeNa arahatA isiNA buitN| ugra krodha se uttapta aura ubalate hue vyakti se maiM madhura vANI se boluuNgaa| kyA tumhArA (krodha) zamana ho gayA? aisA maiM khuuNgaa| usa azAnta puruSa se maiM kahUMgA ki, yaha krodha tuSa ke samAna nissAra hai, arthAt yaha krodhAcaraNa tumhAre yogya nahIM hai| aisA Atmavaibhava sampanna arhat tArAyaNa RSi bole I will respond composedly and tranquilly to an irate. I shall question him, 'Has your wrath been pacified?' I shall try to convince him that his anger is insubstantial and unworthy of him, said Tarayan, the accomplished seer : pattassa mama ya annesiM, mukko kovo dhaavho| tamhA khalu uppatantaM sahasA kovaM niginnhitvvN| aisA, kopa-pAtra ke prati kiyA gayA kopa (krodha) mere aura usake liye duHkhaprada hotA hai| arthAt yaha krodha donoM ke liye duHkhadAyaka hai| ataH krodha ke akasmAt utpanna hote hI usakA (pUrNatayA) damana karanA caahie| Wrath is as injurious to the subject as to the object. That's why anger should be trampled the moment it raises its head. kovo aggI tamo macca, visaM vAdhI arI ryo| jarA hANI bhayaM sogo, mohaM sallaM praajyo||1|| 1. kopa agni hai, andhakAra hai, mRtyu hai, viSa hai, vyAdhi hai, zatru hai, raja hai, jarA, hAni hai, bhaya hai, zoka hai, moha hai, zalya hai aura parAjaya hai| 1. Wrath is fire. It is umbra. It is death, hemlock, severe malady. It is foe. It is dirt and death, bankruptcy, fear, confusion, sin and defeat. vaNhiNo No balaM chittaM, kohaggissa paraM blN| appA gatI tu vaNhissa, kovaggissa'mitA gtii||2|| 36. tArAyaNa adhyayana 395

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2. agni kA bala kama mata samajho arthAt agni balazAlI hai, parantu krodhAgni usase bhI adhika mahAbalazAlI hai| agni kI gati alpa hai arthAt sImita hai aura kopAgni kI gati amaryAdita hai| ___2. Fire is no mean force. But the fire of wrath is far fiercer. Fire has a limited range but wrath is a tremendously more potent menace. sakkA vaNhI NivAretaM, vAriNA jalito bhi| savvodahijaleNAvi, kovaggI dunnnnivaaro||3|| 3. bAhara kI jalatI haI Aga ko pAnI se bajhAnA zakya hai, kintu kopAgni ko samasta samudroM ke jala se bhI bujhAnA durnivAra--nitAnta asambhava hai| 3. Physical fire can be put out with water but wrath cares tuppence for all the oceans, put together. ekaM bhavaM dahe vaNhI, daDDhassa'vi suhaM bhve| imaM paraM ca kovaggI, NissaMkaM Dahate bhvN||4|| 4. agni kevala eka bhava meM (zarIra ko) jalAtI hai aura jalA huA vyakti svastha bhI ho jAtA hai, kintu krodhAgni to isa bhava aura para-bhava meM nizzaMka hokara jalAtI rahatI hai| 4. Fire can burn one's body only and one may still survive. Not so the wrath. It destroys this incarnation and the one that is to be. aggiNA tu ihaM daDDA, santimicchanti maannvaa|| * kohaggiNA tu daDDANaM, dukkhaM santi puNo vi hi||5|| 5. Aga se jalane vAlA mAnava yahA~ to (upacAra se) zAnti kI kAmanA karatA hai, kintu krodhAgni se jalane vAlA mAnava punaH-punaH duHkha ko prApta karatA hai| 5. A burnt being yearns for cure, while one burning with anger suffers recurrent misery sans end. sakkA tamo NivAretuM, maNiNA jotiNA vi vaa| kovatamo tu dujjeyo, saMsAre svvdehinnN||6|| 6. maNi aura jyoti (prakAza) ke dvArA andhakAra kA nivAraNa kiyA jA sakatA hai, kintu krodha rUpI andhakAra saMsAra ke samasta prANiyoM ke liye durjeya hai| 6. A gem and a lamp can brighten the encircling gloom but wrath in its gloom is insurmountable to all beings of the world. 396 isibhAsiyAI suttAI

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sattaM buddhI matI medhA, , gambhIraM srlttnnN| kohaggaha'bhibhUyassa, savvaM bhavati nnippbhN||7| 7. krodha rUpI graha se abhibhUta mAnava ke sattva, buddhi, mati, medhA, gAmbhIrya, saralatA (Adi) samasta (guNa) niSprabha ho jAte haiN| 7. Essential virtue, wisdom, foresight, sobriety, simplicity and all the excellences of one are depotentised, when one is eclipsed by wrath. gaMbhIramerusAre vi, puvvaM hoUNa sNjme| kovuggamarayodhUte, asaarttmticchti||8|| 8. pahale saMyama meM sumeru ke samAna gambhIra aura sthira rahA ho, kintu krodhotpatti kI dhUlimAtra se vaha usa saMyama ko pUrNatayA nissAra kara detA hai| 8. Even if he were as profound in restraint as golden mountain Sumeru, prior to the wrathful spell, all this is nullified once the anger is triggered. mahAvise vahI ditte, cre'dttNkurodye| ciTThe cir3he sa rUsante, nnivvisttmupaagte||1|| 9. jisa prakAra mahAviSadhara sAMpa dandhi hokara kUra-vanaspati vizeSa ko DasatA hai jisase bhaviSya meM vaha aMkurita nahIM ho paatii| kintu, (usako Dasane para use kucha bhI svAda prApta nahIM hotA usase) vaha ruSTa hokara ruka-ruka kara usako Dasate hue apane viSa ko samApta kara detA hai| 9. It is like a ferocious serpent that stings repeatedly, for no benefit to himself, till he ejaculates whole of his venom and the plant, thus stung, withers to death... evaM tavobalatthe vi, NiccaM kohpraaynne| acireNa'vi kAleNaM, tvorittttmicchti||10|| ____ 10. usI prakAra tapobalazAlI bhI sarvadA krodhaparAyaNa hokara thor3e se samaya meM hI apane tapobala ko bhI pUrNataH samApta kara detA hai| 10. If a profound ascetic would lapse into wrath, he is likely to be shorn of the virtue of his penances in a short while. gambhIrovi tavorAsI, jIvANaM dukkhsNcito| akkheviNaM davaggI vA, kovaggI dahate khnnaa||11|| 36. tArAyaNa adhyayana 397

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11. vividha duHkhoM / kaSToM se upArjita gambhIra taporAzi ko krodhAgni kSaNamAtra meM bhasma kara DAlatI hai| jaise prajvalita Aga usameM DAle hue padArthoM ko tatkAla bhasma kara detI hai| 11. Great virtue acquired by prolonged penances is ruined by a momentary angry outburst, as everything is burnt in a jiffy by flame. koNa appaM DahatI paraM ca atthaM ca dhammaM ca taheva kAmaM / tivvaM ca varaM pi karenti kodhA adharaM gati vA vi uvinti kohaa||12|| 12. krodha svayaM ko bhI jalAtA hai aura dUsaroM ko bhI jalAtA hai| krodha artha, dharma aura kAma ko bhI jalA detA hai| tIvra krodha vaira-virodha bhI karA detA hai tathA krodha nIca gati ko bhI prApta karAtA hai| 12. Anger reduces the subject as well as object both to ashes. It razes the three achievements of Dharma, Artha and Kama (spiritualism, wealth and fulfilment of desires). Angry fulmination breeds severe enmity and brings about the meanest doom. kohAviddhA Na yANanti mAtaraM pitaraM guruM / adhikkhivanti sAdhU ya, rAyANo devayANi ya / / 13 / / 13. krodhAviSTa mAtA, pitA aura guru ko bhI nahIM jAnatA - samajhatA aura sAdhu, rAjA tathA devatAoM kA bhI apamAna kara detA hai| 13. A man in anger little cares for parents and mentors and may slight in such a fit the saint, the prince and the gods, indiscriminately. kovamUlaM Niyacchanti, dhaNahANiM bandhaNANi ya / piyavippaoge ya bahU, jammAI maraNANi ya / / 14 / / 14. krodha dhanahAni aura bandhanoM kA mUla hai| priyajanoM kA viyoga evaM janmamaraNoM kA mUla bhI yahI hai / 14. Anger is the root cause of adversity and bondage. It causes bereavement and reincarnations also. 398 isibhAsiyAI suttAI

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jeNAbhibhUto jahatI viddhaMsatI jeNa kataM sa tivvajotI paramappamAdo, kodho, mahArAja, Nirujjhiyavvo / / 15 / tu dhammaM ca puNNaM / 15. jisase ( krodha se ) abhibhUta hokara mAnava dharma ko chor3a detA hai aura svakRta puNyoM kA vidhvaMsa kara detA hai aisA vaha tIvra jvAlA yukta sarvocca pramAda rUpa krodha bhUpati nigraha yogya hai / athavA mahArAja ! yaha krodha nigraha karane yogya hai| 15. Listen to me O Prince, such a foe as anger deprives man of his very sense of humanity and renders him empty of all virtue. Hence it must be smothered then and there. ha bhAsaM karetIha NirujjhamANo vimuccamANo / karetIha haTTaM ca bhAsaM ca samikkha paNe kovaM Nirumbhejja sadA jitappA / / 16 / / 16. jo nigraha (nirodha) kiye jAne para hRSTa karatA hai aura chor3e jAne para bhasmIbhUta karatA hai| ataH prajJAvAna jitAtmA krodhAgni kI hRSTatA aura bhasmazIlatA kI samIkSA kara, krodha kA sarvadA nigraha kare / 16. It lends you strength if you can contain it and destroys you once you leave it unbridled. Pray, exercise your own discretion whether to contain it or leave it unbridled. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / chattIsaM tArAyaNijjamajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. aisA maiM (AdhyAtmika lakSmI sampanna arhat tArAyaNa RSi) kahatA huuN| Thus, I spiritual pastmaster, Tarayan, the seer, do pronounce. tArAyaNa nAmaka chattIsavA~ adhyayana pUrNa huA / 36 / ... 36. tArAyaNa adhyayana 399

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37. sattatIsaM sirigirijjajjhayaNaM (1.) savvamiNaM purA udagamAsi tti sirigiriNA mAhaNaparivvAyageNa arahatA isiNA buiyN| ettha aNDe saMtatte, ettha loe saMbhUte, etthaM sAsAse, iyaM Ne vrunnvihaanne| (2.) ubhayo-kAlaM ubhayo-saMjhaM khIraM NavaNIyaM madhu samidhAsamAhAraM khAraM saMkhaM ca piNDettA aggihottakuNDaM paDijAgaremANe viharissAmIti tamhA eyaM savvaMti bemi| (3.) Navi mAyA, Na kadAti NAsi Na kadAti Na bhavati Na kadAti Na bhavissati y| yahA~ pahale saba jalamaya (jala tattva) thaa| aisA mAhaNa parivrAjaka arhat zrIgiri RSi bole 1. vahA~ aNDA AyA, saMtapta huA arthAt phuuttaa| usase vahAM loka utpanna huaa| vaha zvasita huI arthAt sRSTi utpanna huii| yaha varuNa deva kA vidhAna nahIM hai| arthAt kisI kA kathana hai ki yaha sRSTi varuNa (jala kA devatA) dvArA nirmita nahIM hai| 2. ubhaya kAla aura ubhaya sandhyA ko kSIra (dUdha), navanIta (makkhana), madhu (zahada) aura samidhA ko ekatra kara, kSAra aura zaMkha ko milAkara, agnihotra kuNDa ko pratikSaNa jAgrat karatA huA maiM rhuuNgaa| isIliye yaha saba maiM kahatA huuN| 3. yaha vizva mAyA nahIM hai| kabhI nahIM thA aisA nahIM hai| kabhI nahIM hai, aisA bhI nahIM hai aura kabhI nahIM rahegA, aisA bhI nahIM hai| arthAt yaha vizva zAzvata hai, anAdi ananta hai| First it was all deluge, said Brahmin nomad Shrigiri, the seer : 1. The cosmic egg emerged which after its incubation burst forth. Its respiration was the emergence of cosmos. It is so believed that the cosmos was not created by Lord Varun (Mercury). ____ 2. At dawn and at dusk, I shall offer milk, butter, honey and herbs with alkalies and conch shell to the altar fire. That I hereby avow. 400 isibhAsiyAI suttAI

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3. The world is not an illusion. There was no point of time when the world was non-existent. Nor is it non-existent now, nor shall be so in future. The world is perennial-verily beginningless and endless. paDuppaNNamiNaM soccA sUrasahagato gacche : jattheva suuriye| atthamajjA khettaMsi vA NiNNaMsi vA tattheva NaM pAduppabhAyAe rayaNIye jAva tejasA jalante evaM khalu me kappati pAtINaM vA paDINaM vA dAhiNaM vA udINaM vA purato jugamettaM pehamANe ahArIyameva riititte| pratyutpanna arthAt vArtamAnika isa satya tathya ko sunakara (mumukSu) sUrya ke sAtha gamana kre| jahAM sUrya asta ho jAya usa samaya kheta ho yA UMcI nIcI bhUmi ho (zramaNa) vahIM ruka jaave| rAtri ke vyatIta ho jAne para, teja se jAjvalyamAna sUrya ke udaya hone para pUrva, pazcima, uttara yA dakSiNa kisI bhI dizA meM yugamAtra (cAra hAtha parimANa kI) bhUmi ko dekhate hue (zramaNa ko) yathArIti se calanA-vicaraNa karanA kalpatA hai| Let the aspirant realise this metaphysical truth and let him follow the solar motion. The moment the sun sets, he should halt there, be it a field or a plateau. As soon as the sun rises after the nocturnal spell, he should rebegin his ambulation in any of the four directions, east, west, north or south, barely seeing a yard of space ahead. evaM siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| sirigirijjnnaamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNatyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| ___This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. aisA maiM (mAhaNa parivrAjaka arhat zrIgiri RSi) kahatA huuN| Thus I, Brahmin, nomad Shrigiri, the seer, do pronounce. zrIgiri nAmaka saiMtIsavA~ adhyayana pUrNa huaa|37| 37. zrIgiri adhyayana 401

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38. aTThatIsaM sAiputtijjajjhayaNaM jaM suheNa suhaM laddhaM, accantasukhameva taM / jaM sukheNa duhaM laddhaM, mA me teNa samAgamo / / 1 // sAtiputteNabuddheNa arahatA bujhataM / 1. jisa sukha se sukha prApta hotA hai vahI Atyantika sukha hai, kintu jisa sukha se duHkha kI prApti ho aise sukha se merA samAgama na ho| aisA arhat sAtiputra buddha RSi bole 1. The true happiness is that which yields unmixed bliss. May I never come across a happiness that results in anguish, said Satiputra Buddha, the seer: maNuNNaM bhoyaNaM bhoccA, maNuNNaM sayaNAsaNaM / maNuNaMsi agAraMsi, jhAti bhikkhU samAhie || 2 || 2. manojJa bhojana kara, manojJa zayyAsana kA upabhoga kara aura sundara AvAsa (ghara) meM rahakara bhikSu samAdhi (sukha) pUrvaka dhyAna karatA hai| 2. A monk meditates blissfully after consuming delectable dishes and sleeping over luxurious beds in comfortable mansions. amaguNaM bhoyaNaM bhoccA, amaNuNNaM sayaNAsaNaM / amaNuNaMsi gehaMsi, dukkhaM bhikkhU jhiyAyatI // / 3 // 3. arucikara bhojana kara, amanojJa zayyAsana kA upabhoga kara aura asundara AvAsa sthAna meM rahakara bhikSu duHkhapUrvaka dhyAna karatA hai| 3. Another monk meditates in pain after consuming nauseating meals and sleeping over uncomfortable beds in wretched houses. evaM aNegavaNNAgaM, taM pariccajja paNDite / NaNNattha lubbhaI paNNe, eyaM buddhANa sAsaNaM / / 4 / / 4. isa prakAra ke aneka varNaka (prakaraNa) prApta hote haiM athavA aneka guNAtmaka padArtha prApta hote haiM, unakA paNDita tyAga kare / prAjJa anyatra lubdha na ho / yahI buddha ( jJAnI) kI zikSA hai| 402 isibhAsiyAI suttAI

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4. We come across such diametrically opposite narrations. The wise should avoid such qualitative extremes. The discreet should never be tempted by these. This is the prime teaching of Buddha. NANAvaNNesu saddesu, soyapattesu buddhimaM / gehiM vAyapadosaM vA, sammaM vajjejja paNDie || 5 || evaM vesu gandhesu rasesu phAsesu appappaNAbhilAveNaM - 5. karNendriya prApta nAnAvidha varNoM (zabdoM) meM Asakti bhAva aura vANIdoSa ko prajJAvAna samyak prakAra se chodd'e| arthAt anAsakta bhAva se rhe| isI prakAra rUpa, rasa, gandha aura sparza janya padArthoM meM buddhimAn AsaktibhAva na rkhe| 5. The wise should carefully shun temptations arising out of provocative utterances and verbal monstrosities. Similarly the stimuli that ravish visual, lingual, olfactory and tactile senses be shunned. paMca jAgarao suttA, appadukkhassa kAraNA / tasseva tu viNAsAya, paNNe vaTTijja saMtayaM // 6 // 6. apramatta bhikSu kI pA~coM indriyA~ supta hote hue bhI alpa duHkha kA kAraNa banatI haiM ataH prajJAvAna unake vinAza ke liye satata prayatna kare / 6. The five senses of a chaste monk are dormant and still may cause some degree of discomfort to him. Hence a total vigilance is warranted on the part of such a monk. vAhikkhayAya dukkhaM vA, suhaM vA NANadesiyaM / mohakkhayAya emeva, duhaM vA jai vA suhaM // 7 // 7. vyAdhi kA nAza karane ke lie jo bhI duHkha yA sukharUpa arthAt kar3avI yA mIThI auSadhiyA~ hotI haiM ve ( vaidya ke) jJAna se upadiSTa haiN| isI prakAra moha kA kSaya karane ke lie jo kaThora (duHkhadAyI) yA sarala (sukhadAyI) sAdhanA patha hai vaha bhI sadguru ke dvArA upadiSTa hai| 7. Accumulated knowledge has prescribed the sweet or bitter herbs that can heal diseased body. Similarly, the great Master preaches the sweet or painful practices that remedy attachment. 38. sAtiputra buddha adhyayana 403

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Na dukkhaM Na suhaM vA vi, jahA-hetu tigicchti| tigicchie sujuttassa, dukkhaM vA jai vA suhN||8|| 8. jisa hetu (vyAdhi) ko lekara cikitsA kI jAtI hai vahA~ na duHkha hai aura na sukha hai, kintu cikitsA meM saMlagna rogI ko duHkha athavA sukha ho sakatA hai| 8. No pleasure and pain inhere in the malady itself. However the patient undergoing treatment may be experiencing pleasure or pain. mohakkhae u juttassa, dukkhaM vA jai vA suhN| mohakkhae jahA-heU, na dukkhaM na vi vA suhN||9|| 9. moha kA kSaya karane meM pravRtta vyakti ko duHkha aura sukha ho sakate haiM, kintu jisa hetu (antaraMga vyAdhi kA nAza kara, mukti prApta karane ke lie) moha kA kSaya karatA hai vahA~ na (bhautika) duHkha hai aura na (bhautika) sukha hai, arthAta moha kA kSaya kara AnandamayI Atmika sthiti ko prApta karatA hai| 9. The individual undergoing the treatment to be cured of attachment may experience pain or pleasure. However, the purpose of curing the disease of attachment is neutral so far as pleasure and pain sensations are concerned. tucche jaNammi saMvego, nivvedo uttame jnne| atthitAdINabhAvANaM, viseso uvdesnnN||10|| 10. sAmAnyajanoM meM saMvega (narakAdijanya duHkhoM ko dekhakara mana meM bhaya) hotA hai, uttama janoM meM nirveda (viSayoM ke prati anAsakti bhAva) hotA hai aura arthijanoM meM dInabhAva hotA hai, athavA saMvega aura nirveda (AtmavidyA rahita hone se) ye donoM dInabhAva haiN| ataH inako vizeSa rUpa se (AtmavidyA kA) upadeza diyA gayA hai| ___10. The ordinary folk are prone to emotive sway. Superior beings are indifferent to such urges. Selfish beings are meanly prone to emotive sway. Hence the latter have specially been tackled by preachers. sAmaNNe gItaNImANA, visese mmmvedhinnii| savvaNNubhAsiyA vANI, nnaannaavtthodyntre||11|| 11. sarvajJabhASita vANI nAnAvidha avasthA aura udaya ke bheda se sAmAnyajanoM meM saMgItamaya hone se hRdayagrAhI hotI hai aura uttamajanoM meM marmavedhinI hotI hai| athavA 404 isibhAsiyAiM suttAI

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sarvajJa kI dezanA nAnA avasthA aura udaya ke bheda se sAmAnya aura vizeSa do prakAra kI hotI hai| sAmAnya saMgItamaya hone se vastutattva kA sparzamAtra karatI hai aura vizeSa marmavedhaka hone se vastutattva kA pUrNarUpeNa darzana karAtI hai| ____11. The preaching of the enlighted is pleasant and melodiously welcome to the common folk but it truly comes home to the superior beings. Thus the effect of such a preaching may prove barely superficial or truly profound depending on the different qualities of the listener. savvasattadayo veso, NArambho Na priggho| sattaM tavaM dayaM ceva, bhAsanti jinnsttmaa||12|| 12. jina zreSTha (jinezvara) samasta prANiyoM kA udaya, veSa (muniveSa), anArambha, aparigraha, satya yA sadbhAva, tapa aura dayA kA upadeza dete haiN| 12. The great Jain saints in the garb of monks preach nonentrepreneurship, non-acquisition, truth, sincerity, austerity and compassion to all. dantindiyassa vIrassa, kiM raNeNa'ssameNa vaa?| jattha jattheva modejjA, taM raNaM so ya assmo||13|| 13. damitendriya (indriyoM kA damana karane vAle) vIra puruSa ke lie araNya (jaMgala) aura Azrama kI kyA AvazyakatA hai? jahA~-jahA~ 'modejjA' Antarika prasannatA hai athavA moha kA anta/kSaya hai vahI usake lie jaMgala hai aura vahI usake lie Azrama hai| 13. An austere being is truly brave. He cares naught for wilderness and hermitage. Wherever he experiences bliss and non-attachment is the wilderness and the hermitage to him. kimu dantassa rapaNeNaM, dantassa vA kimssme?| NAtikkantassa bhesajjaM, Na vA stthss'bhejjtaa||14|| 14. jitendriya ke lie jaMgala kyA? aura damanazIla ke lie Azrama kyA? arthAt usake lie donoM samAna haiN| rogamukta ke lie athavA maryAdAoM se pAra ke lie koI auSadha nahIM hai aura zastra ke lie abhedyatA nahIM hai| 14. What is a wilderness to an austere? What is a hermitage to an ascetic? What remedy is needed for the health? What shield is needed to protect oneself from weapons? 38. sAtiputra buddha adhyayana 405

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subhAvabhAvitappANo, suNNaM raNNaM varNapi vaa| savvametaM hi jhANAya, sallacitte va sllinno||15|| 15. svabhAva se bhAvita AtmA ke lie zUnya vana aura saghana bastI (grAma) donoM samAna haiN| usake lie ye sabhI dhyAna kI kAraNabhUta hotI haiM aura sazalyahRdayadhArI ke lie ye sabhI zalyakArI hotI haiM arthAt ArtadhyAna kA nimitta banatI haiN| 15. To a genuinely-endowed ascetic the dense towns are akin to wilderness. To such a one all circumstances conduce to self-absorption while to mundane beings they conduce to intenser materialism and distraction. duharUvA durantassa, NANAvatthA vsuNdhraa| kammAdANAya savvaMpi, kAmacitte va kaaminno||16|| 16. nAnA rUpa meM sthita vasundharA duSTAzaya vAle ke lie duHkha rUpa aura karmAdAna kA sAdhana hai| jaise kAmI vyakti ke lie samasta padArtha kAmotpAdaka hote haiN| 16. The multifaceted mother-earth has abundance of misery and Karmic involvement for the selfish materialist as any and every article can provoke libido in a lascivious man's heart. sammattaM ca dayaM ceva, NiNNidANo ya jo dmo| tavo jogo ya savvo vi, svvkmmkkhyNkro||17|| ___ 17. samyaktva, dayA, nidAna rahita saMyama, tapa aura (zubha) yoga ye samasta guNa usake samasta prakAra ke karmoM kA kSaya karate haiN| 17. Equanimity, compassion, absolute austerity, penances and Yoga are the qualities that eradicate Karmas. satthakaM vA vi ArambhaM, jANejjA ya nnirtthkN| paDihatthiM sa joento, taDaM ghAteti vaarnno||18|| 18. Arambha sArthaka bhI hotA hai aura nirarthaka bhI hotA hai, aisA smjho| pratidvandvI hasti ko dekhakara hAthI taTa ko bhI tor3a detA hai| 18. An initiative may be meaningful or infructuous. On detecting another elephant as adversary, an elephant can demolish the river bank to no purpose in a fit of rage. jassa kajjassa jo jogo, sAhetaM jeNa pcclo| kajjaM vajjeti taM savvaM, kAmI vA nnggmunnddnnN||19|| 406 isibhAsiyAI suttAI

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19. jo jisa kArya ke yogya hai vaha usI kArya ko kre| jisa kArya meM jisakA vizvAsa nahIM hai vaha usa kArya ko chor3a detA hai| jaise kAmI puruSa nagnatva aura muNDanatva ko chor3a detA hai arthAt saMyama mArga kA tyAga kara detA hai| 19. One should choose a vocation, that one has a knack for. A libidinous individual has little inclination to monkhood as a man averse to a vocation never seeks it. jANejjA saraNaM dhIro, Na koDiM eti duggto| Na sIhaM dappiyaM cheyaM, NebhaM bhojjAhi jmbuo||20|| 20. dhairyazIla mahApuruSa kI zaraNa lenI cAhie, aisA smjho| dhIra ke jaisI zaraNAgata kI rakSA durga se yukta parvata zikhara bhI nahIM kara sktaa| dRpta siMha aura kuzala-nipuNa hasti zRgAla kA bhojya nahIM ho sktaa| 20. Pray, seek refuge in a great soul. A mountainous fortress is a poor protection compared to a valorous protector. A brave lion and an astute elephant are never a jackal's prey. vesapaccANasaMbaddhe, saMbaddhaM vArae sdaa| NANA-arati-pAyoggaM, NAlaM dhAretu buddhim||21|| 21. veSa-pracchAdana-rajoharaNAdi muni-veSa se yukta aura paramArthatattva se sambaddha zramaNa munibhAva ke viruddha Asrava evaM mithyAtvajanya kriyAoM se asambaddha rahe athavA tattvaviruddhagAmI puruSoM se samparka na rkhe| buddhimAn zramaNa ke lie aratiprayojaka vastrAdi kA dhAraNa karanA athavA arati-prayojaka-mAnasika zAnti bhaMga karane vAloM kA samparka na rakhanA hI paryApta nahIM hai, apitu usake lie saMyama kI sAdhanA hI apekSita hai| 21. One initiated in a monk's garb should veer of any prescribed act. He should beware of characters who are not likeminded. To a monk donning non-provocative austere garb and similar mental frame is not enough. He should cultivate restraint constantly. bambhacArI jati kuddho, vajjejja mohdiivnnN| Na mUDhassa tu vAhassa, mige appeti saayk||22|| ___22. brahmacArI yadi kisI kAraNa se krodhita ho bhI jAya taba bhI vaha moha ko uddIpta karane vAle padArthoM se dUra hI rahe arthAt moha ko uddIpta na hone de| jaise 38. sAtiputra buddha adhyayana 407

Page #409
mUrkha zikArI ke bANa mRga kA vedha nahIM kara skte| (vaise hI mUDhamuni jJAnavAna nahIM ho sktaa|) 22. If a continent being be once irascible, he should keep off existing objects. A clumsy hunter's arrows never hit a deer. (Similarly, a stupid monk never acquires wisdom). paccANaM ceva rUvaM va, Nicchayammi vibhaave| kimatthaM gAyate vAho, tuNhikkA vAvi pkkhitaa||23|| 23. muni veSa aura rUpa kA nizcaya se vicAra kre| zikArI ke gAyana ko sunakara pakSivRnda kisalie cupa ho gaye haiM? arthAt pakSivRnda veSa aura liMga se usakI hiMsAtmaka bhAvanA ko samajha kara cupa ho jAte haiN| 23. A monk should contemplate the garb prescribed for him. What silences the birds, once a hunter begins to sing a song to attract him? Obviously, they can unravel his motives by his looks and deeds. kajjaNivvattipAoggaM, AdeyaM kjjkaarnnN| mokkhanivvattipAoggaM, viNNeyaM taM viseso||24|| 24. kArya kI niSpatti ke lie ucita kArya-kAraNa apekSita haiN| mokSa- . nirvRti kI racanA (prApti) ke lie ve hI ucita kArya-kAraNa vizeSa rUpa se apekSita 24. Proper cause alone results in corresponding effect. Deliverance warrants suitable series of action culminating into emancipation. parivAre ceva vese ya, bhAvitaM tu vibhaave| parivAre'vi gambhIre, Na rAyA nniiljmbuuo||25|| 25. svabhAva se bhAvita AtmA hI parivAra aura muniveSa meM rahate hue vizuddha dazA prApta kara sakatI hai| arthAt AtmavaMcanA na kre| vizAla parivAra se parivRta hone para bhI vaMcaka hone ke kAraNa nIlajAmbUka-raMgA siyAra rAjA nahIM ho skaa| 25. A genuinely inspired soul alone can sublimate himself, whether he is surrounded by his kins or is practising as a monk. Insincerita would evidently be fatal, in either case. In the fable of jackal Nilajambuk's belonging to a large family could not promote him to the chiefdom owing to his contradictory character. 408 isibhAsiyAI suttAI

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atthAdAiM jaNaM jANe, nnaannaacittaannubhaaskN| atthAdAINa vIsaMgo, paasntss'tthsNttii||26|| 26. arthAdAyI-arthagrAhI arthAt dhanalolupa vyakti ko vividha prakAra se mana ko AkarSita karane vAlI madhura bhASA bolane vAlA (mIThA bolA) smjho| athavA adhika madhurabhASI ko arthalolupa vyakti samajhanA caahiye| usakI arthagrahaNa karane kI santati/paramparA ko dekhakara usa dhanalolupa vyakti se dUra hI rahanA caahiye| 26. The avaricious resorts to wily tactics in his persuasive specious speech. Honey-tongued individuals are patently greedy. We should be wary of such glib beings as they are thoroughgoing materialists and self-seekers. DambhakappaM kattisamaM, Nicchayammi vibhaave| NikhilAmosa kArittu, uvacArammi pricchtii||27|| 27. dambhapUrNa AcaraNa ko nizcayapUrvaka siMha-carma se AcchAdita zRgAla ke samAna samajhanA caahie| pUrNarUpa se asatyAcaraNa karane vAle kI upacAra se parIkSA hotI hai| 27. A crafty conduct embodies a jackal in a tiger-hide. Crooks are detected by experience only. sabbhAve dabbalaM jANe, nnaannaavnnnnaannubhaask| pupphAdANe suNaMdA vA, pavakAragharaM gtaa||28|| 28. mAnava svabhAva se durbala hai| vaha aneka varNoM-rUpoM Adi kA AbhAsa detA hai| puSpagrahaNa karane ke lie sunandA plavakAra (nAva banAne vAle) ke ghara gii| 28. Man is fallible by nature. He can adopt a thousand guises. The legend of Sunanda who approached the boatmaker for flowers illustrates this axiom. davve khette ya kAle ya, savvabhAve ya svvdhaa| savvesiM liMgajIvANaM, bhAvANaM tu vihaave||29|| 29. dravya kSetra, kAla aura sabhI prakAra ke bhAvoM meM tathA samasta liMgoM-veSoM meM rahe samasta jIvoM kI bhAvanA ko sarvadA samajhanA caahie| 29. We should be able to realise the truth behind different garbs in substance, time, place and feeling. 38. sAtiputra buddha adhyayana 409

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evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / sAipattijjaM NAmajjhayaNaM / / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNatyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat sAtiputra buddha RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I (Satiputra Buddha, the seer) do pronounce. sAtiputra buddha nAmaka ar3atIsavA~ adhyayana pUrNa huA | 38 | 410 isibhAsiyAI suttAI ...

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39. egUNacattAlIsaM saMjaijjajjhayaNaM jA puttaM pAvakaM kammaM, neva kujjA Na kaarve| devAvi taM NamaMsanti, dhitimaM ditttejsN||1|| 1. jo mAnava ina pApa karmoM ko na svayaM karatA hai aura na dUsaroM se karavAtA hai usa dhRtimAna aura dIptatejasvI ko devatA bhI namaskAra karate haiN| 1. The conduct of a man who neither indulges in sin nor abets other to do it merits highest respect from angels. je Nare kavvatI pAvaM, andhakAraM mahaM kre| aNavajjaM paNDite kiccA, Adicceva pbhaastii||2|| 2. jo mAnava pApa-karma karatA hai vaha andhakAra kI vAMchA karatA hai, athavA andhakAra kA maMthana karatA hai| jo paNDita puruSa pAparahita kartavya karatA hai vaha sUrya kI taraha prakAzita hotA hai| 2. A sinful creature cherishes and cultivates dark forces of evil. The wise who carries through sin-free conduct is akin to the sun in splendour. siyA pAvaM saI kujjA, taM Na kujjA puNo punno| NANi kammaM ca NaM kujjA, sAdhu kammaM viyaanniyaa||3|| 3. pApa kA prasaMga Ane para kadAcit eka bAra pApakRtya kA AcaraNa ho bhI jAe taba bhI bArambAra usa pApakRtya ko na kre| jJAnavAna zubha-kRtyoM ko pahacAna kara unhIM kA AcaraNa kre| 3. If, perchance, one is led into the alley of sinful deed, one should subsequently, steer clear of such a monstrous conduct. The wise should perform exclusively virtuous acts. siyA pAvaM saI kujjA taM tu puNo punno| se nikAyaM ca NaM kujjA sAhu bhojjo vi jaayti||4|| rahasse khalu bho pAvaM kammaM samajjiNittA davvao khettao kAlao bhAvao kammao ajjhavasAyao sammaM apaliuMcamANe jahatthaM aaloejjaa| saMjaeNaM arahatA isiNA buitN| 39. saMjaya adhyayana 411

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4. yadi kadAcit pApakRtya ho bhI jAya taba bhI punaH-punaH usakA AcaraNa kara usakA samUha na banAve, jisase ki use punaH-punaH janma grahaNa karanA pdd'e| pracchanna rUpa se pApa kiyA ho taba bhI dravya, kSetra, kAla aura bhAva se, karma aura adhyavasAya pUrvaka samyak prakAra se niSkapaTa-nizchala hRdaya hokara yathArtharUpa se usakI AlocanA kre| aisA arhat saMjaya RSi bole| 4. A sin once committed need not be repeated lest such acts might multiply and attain huge magnitude and result in reincarnation. If it were a sin in disguise or by implication, one should objectively scrutinize is spatially, temporally, metaphysically and ethically in a pure and dispassionate manner. Navi atthi rasehiM bhaddaehiM saMvAseNa ya bhaddaeNa y| jattha mie kANaNosite uvaNAmeti vahAe sNje||5|| 5. mujhe susvAdu rasoM aura bhavya AvAsa-sthAnoM se koI prayojana nahIM hai| jahAM saMjaya jaMgalavAsI mRga kA vadha karane ke liye jAtA hai athavA mRga kA vadha karatA hai| 5. I have little regard for sumptuous meals and regal mansions where Sanjaya brings wild deer for sacrifice. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| saMjaijjaM naamjjhynnN|| ___ isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNatyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat saMjaya RSi) kahatA huuN| __ This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I (Sanjaya, the seer) do pronounce. saMjaya nAmaka unatAlIsavA~ adhyayana pUrNa huaa|39| 412 isibhAsiyAI suttAI

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40. cattAlIsaM dIvAyaNijjajjhayaNaM icchamaNicchaM purA karejjA / dIvAyaNeNa arahatA isiNA bujhataM / pahale icchA ko anicchA meM parivartita kre| aisA arhat dvaipAyana RSi bole Transmute desire into desirelessness, said Dwaipayan, the seer : icchA bahuvidhA loe, jAe baddho kilissati / tamhA icchamaNicchAe, jiNittA suhamedhatI / / 1 // 1. loka meM vividha prakAra kI icchAe~ haiN| icchAoM se baddha hokara jIva kleza pAtA hai| ataH icchA ko anicchA se jItane vAlA jIva sukha pAtA hai| 1. Yearnings are countless. An individual docketed in yearning attracts miseries numberless. The sole means of getting rid of miseries is by being yearningless. icchAbhibhUyA na jANanti mAtaraM pitaraM guruM / adhikkhivanti sAdhU ya, rAyANo devayANi ya / / 2 / / 2. icchAbhibhUta mAnava mAtA-pitA aura gurujanoM ko bhI nahIM jAnate haiN| arthAt icchAbhibhUta kI dRSTi meM inakA bhI koI mahattva yA sthAna nahIM hai| aisA mAnava sAdhu, rAjA aura devatA ko bhI apamAnita kara detA hai| 2. One engrossed in desires would not recognise his parents and teachers. To him they are of no significance. Such a being is prone to run down saints, princes and gods. icchAmUlaM niyacchanti, dhaNahANiM bandhaNANi ya / piyavippaoge ya bahU, jammAI maraNANi ya || 3 || 3. icchA dhanahAni aura bandhanoM kA mUla hai| priyaviyoga aura aneka janmamaraNoM kA mUla bhI yahI hai / 3. Desire is the root of all bondage. It causes bereavement as well as multiple reincarnations. 40. dvaipAyana adhyayana 413

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icchanteNicchate icchA, aNicchaM taM pi icchati / tamhA icchaM aNicchAe, jiNittA suhamehatI / / 4 / / 4. icchA cAhane vAloM ko nahIM cAhatI, apitu anicchuka ko cAhatI hai| ataH icchA ko anicchA se jItakara (jIva) sukha pAtA hai| 4. Desire-fulfilment obliges him who has scorned it. One who conquers desire with desirelessness is the heir to lasting happiness. davvao khettao kAlao bhAvao jahAthAmaM jahAbalaM jadhAviriyaM anigUhanto AloejjAsi tti / / dravya, kSetra, kAla, bhAva aura yathA dhairya, parAkrama aura puruSArtha ko na chipAkara AlocanA -- prAyazcitta kare / All situations and circumstances, temporal, spatial, metaphysical and ethical should be examined ruthlessly and amends made for any moral lapse on these accounts. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNatyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. ii dIvAyaNijjamajjhayaNaM / / aisA maiM (arhat dvaipAyana RSi) kahatA huuN| Thus I, (Dwaipayan, the seer) do pronounce. dvaipAyana nAmaka cAlIsavA~ adhyayana pUrNa huA | 401 414 isibhAsiyAI suttAI ...

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41. egacattAlIsaM indanAgijjajjhayaNaM jesiM AjIvato appA, NarANaM bldNsnnN| tavaM te AmisaM kiccA, jaNA saMNicate jnnN||1|| 1. jo jIva apanI AjIvikA ke liye tapobala kA pradarzana kara mAnava samUha ko ekatra karate haiM ve vastutaH apane tapobala ko Asakti se dUSita karate haiN| 1. Those who draw huge crowds to themselves by expending their moral acquisition for their livelihood are, in fact, polluting their virtue by attachment vikItaM tesi sUkaDaM tu, taM ca NissAe jiiviyN| kammaceTTA ajAtA vA, jANijjA mamakA sddhaa||2|| 2. una jIvoM kA sukRta mAno bikAU hotA hai aura usa sukRta para AdhArita unakA jIvana bhI bikA huA hotA hai| unakA kriyAkalApa nikRSTa hotA hai| ve ahaMkArI aura zaTha/dhUrta hote haiN| 2. Their virtue is like a purchaseable commodity and their life, thriving on such a virtue, is also a saleable commodity. Their conduct is base. They are damned by their vanity and depravity. galucchinnA asote vA, macchA pAvanti veynnN| aNAgatamapassantA, pacchA soyanti dmmtii||3|| 3. nirjala sthAna meM athavA chedita kaNTha vAlA matsya jaise vedanA ko prApta karatA hai, isI prakAra bhaviSya ko na dekhane vAlA durmati jIva bAda meM zoka karatA hai| 3. A fish without water and one angled in a hook is a damned one. Similar is the unenviable fate of one who is ignorant of one's future destiny. macchA va jhINapANIyA, kaMkANaM ghaasmaagtaa| paccuppaNNarase giddhA, mohmllpnnolliyaa||4|| 4. jaise matsya alpa pAnI ke kAraNa kaMkAsa ghAsa meM Akara phaMsa jAtA hai, vaise hI mohamala se udvelita jIva vartamAna meM prApta rasoM (sukhoM) meM lubdha ho jAtA hai| 41. indranAga adhyayana 415

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4. Like a fish drawn to waterless moss, an attached individual lured by the immediate temptations meets a hapless end. dittaM pAvanti ukkaNThaM, vArimajJa va vaarnnaa| AhAramettasaMbaddhA, kjjaakjjnnimillitaa||5|| 5. jaise jala meM rahA huA hasti utkaTa uddIpana ko prApta karatA hai vaise hI AhAra mAtra se sambandha rakhane vAlA kAryAkArya kI vicAraNA se AMkheM mUMda letA hai arthAt viveka rahita ho jAtA hai| 5. As an elephant sporting ecstatically in wild waters, a gourmendiser is befuddled to close eyes to all sense of perspective. makkhiNo ghatakambhe vA avasA pAventi sNkhyN| madhu pAsyati durbuddhI, pavAtaM se Na pssti||6|| 6. ghI ke ghar3e meM par3I huI makkhI vivaza hokara mRtyu ko avazya prApta karatI hai| madhubindu ko prApta karane vAlA durbuddhi manuSya nIce ke prapAta (gaharI khAI) ko nahIM dekhatA hai| 6. A fly is ointment is nearing its sure death. An obtuse individual greedily sucks droplets of nectar dripping from above but is forgetful of the deep abysm beneath. AmisatthI jhaso ceva, maggate apyaNA glN| AmisatthI carittaM tu, jIve hiMsati dummtii||7|| 7. mAMsalolupa matsya svayaM gala (machalI pakar3ane ke kAMTe) ko khojatA hai| mAMsArthI ke caritra ke samAna durbuddhi manuSya prANiyoM kI hiMsA karatA hai| 7. The voracious fish seeks the angling fork of its own accord similarly ill-witted folk cause bodily loss to other individuals. aNaggheyaM maNiM mottuM, suttmttaabhinndtii| savvaNNusAsaNaM mottuM, mohAdIehiM hiNstii| soa-matteNa visaM gejjhaM, jANaM tattheva juuNjtii||8|| 8. jaise ajJAnI mahAmUlyavAna maNi ko pheMkakara kevala sIpa ko pAkara prasanna ho jAtA hai vaise hI ajJAnI sarvajJa ke zAsana ko chor3akara mohAdika kaSAyoM se svacaritra kA hanana karatA hai| zrotra mAtra se hI viSa grahaNa karane yogya hai (mukha se grahaNa karane para mRtyu hai|) yaha jAnakara bhI ajJAnI usI ko grahaNa karatA hai| 416 isibhAsiyAI suttAI

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8. Like an ignorant being discarding gems for mere oysters a stupid man turns his back to omniscience and opts for vices that explode his morals. Hemlock may not do harm to one's ears, in one's mouth it is instantaneous death. And still human beings are prone to commit such follies. AjIvatthaM tavo mottuM, tappate vivihaM bhu| tavanissAe jIvanto, tavAjIvaM tu jiivtii||1|| 9. AjIvikA ke liye tapa ko chor3akara vividha rUpoM meM aneka prakAra kA tapa karatA hai| tapa kA Azraya karake jIne vAlA tapomaya jIvana ko jItA hai| 9. Wise people never harness their austerities to earn their livelihood. They dedicate themselves to austerities and penances in right earnest. NANamevovajIvanto, carittaM karaNaM thaa| liMga ca jIvaNaDhAe, avisuddhaM ti jiivtii||10|| ___ 10. koI jJAna se jIvana-yApana karate haiN| kucha cAritrika kriyA se jIvana jIte haiN| jinhoMne veSa (maniveSa) ko jIvikA kA sAdhana banAyA hai, ve azuddha-doSapUrNa jIvanayApana karate haiN| 10. Certain individuals expend their knowledge for earning their bread. C'ertain others encash their morals. Those who thus put their monkhood to bread-earning are vicious. vijjAmantopadesehiM, dUtIsaMpesaNehiM vaa| bhAvIbhavovadesehi, avisuddhaM ti jiivti||11|' 11. vidyA, mantra-tantra ke upadeza se, dUtika-saMdezavAhaka ke kArya se, bhaviSya ke kathana se arthAt nimittazAstra se aura bhavoM kI bAteM batAte hue upadeza ke mAdhyama se jo jIvana nirvAha karate haiM ve doSapUrNa jIvana jIte haiN| ... 11. They are equally sinful who teach occultism, run errands, predict astrology and who preach and choose such vocations for their bread. mUlakouyakammehaM, bhAsApaNaiehi yaa| akkhAiovadesehiM, avisuddhaM tu jiivti||12|| indanAgeNa arahatA isiNA buitN| 41. indranAga adhyayana 417

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12. mUla kautUhalajanya kAryakalApoM (aindrajAla) se, vANI cAturya se, kahAniyoM ke mAdhyama se athavA dyUtakalA se jIvana jIte haiM unakA jIvana doSapUrNa hai / aisA arhat indranAga RSi bole / 12. Such careers are least imitable, who entertain as necromancers, quizzical speakers and narrators of tables or gamblers, said Indranag, the seer. mAse mAse ya jo bAlo, kusaggeNa AhArae / Na se sukkhAyadhammassa, agghatI satimaM kalaM / / 13 / / 13. jo bAla-ajJAnI mahIne - mahIne meM kuzAgramAtra AhAra - bhojana karatA hai vaha zrutAkhyAta dharma (Atmika dharma) kI sauMvI kalA bhI prApta nahIM karatA / 13. The demonstrator of his own virtue by living austerely on one meagre meal a month remains satisfied by infinitesimal virtue. mA mamaM jANaU koyI, mAhaM jANAmi kiMci vi| aNNAteNa'ttha aNNAtaM carejjA samudANiyaM / / 14 / / 2 14. mujhe koI nahIM jAne aura na maiM kisI ko jAnUM / ajJAta ke sAtha ajJAta banakara samAja meM (bhikSA ke liye) vicaraNa kare / 14. Let none know me and I know none. One should move incognito along the face of the globe and beg for one's meals. paMcavaNImagasuddhaM, jo bhikkhaM esaNAe esejjA / tassa suddhA lAbhA, haNaNAdIvippamukkadosassa / / 15 / / 15. jo doSa - pramukta muni hai vaha pAMca prakAra ke banIpakoM kA bAdhaka na banatA huA, samyak prakAra se anveSaNa karatA huA bhikSA grahaNa karatA hai to use karma nAza kA lAbha sulabha hai| 15. A monk freed of all vices and surviving on carefully chosen alms of food (without usurping the food claimed by dog, guest, beggar, weak or Brahmin) frees himself spontaneously of all Karmas. pAtarAsaM / jahA kavotA ya kaviMjalA ya gAvo carantI iha evaM muNI goyariyaM No vIlave No vi ya saMjalejjA / / 16 / / carejjA 418 isibhAsiyAI suttAI

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16. jaise kabUtara, kapiMjala (gaurA) pakSI aura gAya prAtaHkAla bhojana (carane) ke liye bhramaNa karate haiN| isI prakAra muni gocarI ke lie bhramaNa kre| bhramaNa karatA huA kisI ke sAtha saMbhASaNa na kare aura icchita vastu prApta na hone para na kisI para mana meM kur3he yA jale | 16. Like a pigeon and a cow he should roam about for his meals. He should utter no word during his beat nor dislike unwelcome meal thus received. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. ii indanAgijjajjhayaNaM / / aisA maiM (arhat indranAga RSi) kahatA hU~ / Thus I, Indranag, the seer, do pronounce. indranAga nAmaka ikatAlIsavA~ adhyayana pUrNa huA / 41 / ... 41. indranAga adhyayana 419

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42. bAyAlIsaM somijjajjhayaNaM appeNa bahumesejjA jettumjjhimknnnnsN| Niravajje Thitassa tu No kappati puNaravi sAvajjaM sevitte| someNa arahatA isiNA buitN| mumukSu ! jyeSTha, madhyama aura kaniSTha kisI bhI pada yA avasthA meM ho vaha alpa se adhika prApta karane kA prayatna kre| niravadya sthiti meM rahe hue ko punaH sAvadha kA sevana karanA nahIM kalpatA hai| aisA arhat soma RSi bole An aspirant should keep an eye on spiritual elevation further and further, be he a novice, a moderately accomplished one or a doyen. One who has renounced everything, hardly does justice to oneself by further reverting to attachment, said Soma the seer. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puNaravi iccatthaM havvamAgacchati tti bemi| ii somijja nnaamjjhynnN| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItagaga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat soma RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Soma, the seer, do pronounce. soma nAmaka bayAlIsavA~ adhyayana pUrNa huaa|42| 420 isibhAsiyAI suttAI

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43. ticattAlIsaM jamajjhayaNaM lAbhammi jeNa sumaNo, alAbhe Neva dummaNo / se huseTThe maNussANaM, devANaM Na sakkaU / / 1 / / jameNa arahatA isiNA bujhataM / 1. jo lAbha meM sumana (prasanna) nahIM hotA aura alAbha meM durmana (nArAja) nahIM hotA vahI manuSyoM meM zreSTha hai, jaise devoM meM zatakratu -- indra / aisA arhat yama RSi bole| 1. One untouched by excitement in prosperity and anguish in adversity is the salt of earth like the prince of gods Lord Indra, said Yama, the seer. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puravi iccatthaM havvamAgacchati tti bemi / ii jama-NAmajjhayaNaM / / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat yama RSi) kahatA hU~ / This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Yama, the seer, do pronounce. yama nAmaka tetAlIsavA~ adhyayana pUrNa huA / 431 ... 43. yama adhyayana 421

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44. cauAlIsaM varuNajjhayaNaM dohiM aMgehiM uppalantehiM AtA jassa Na uppIlati / rAgaMgeceva ya vidose se hu sammaM NiyacchatI / varuNe NaM arahatA isiNA bujhataM / / karma ke donoM aMga -- rAga aura dveSa kI utpIr3anA se jisakI AtmA utpIr3ita nahIM hotI vahI samyak prakAra se nizcaya karatA hai| aisA arhat varuNa RSi bole / One, who is least perturbed by attachment and aversion, the twin wings of Karma, alone is endowed with a true discretion and decisive capacity, said Varuna, the seer. evaM se siddhe buddhe virate vipAve dante davie alaM tAI No puravi iccatthaM havvamAgacchati tti bemi / ii varuNa - NAmajjhayaNaM / isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai, aura bhaviSya meM isa saMsAra meM nahIM AtA hai| aisA maiM (arhat varuNa RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus, I Varuna, thee seer, do pronounce. varuNa nAmaka cauvAlIsavA~ adhyayana pUrNa huA / 44 / 422 isibhAsiyAI suttAI ...

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45. paNayAlIsaM vesamaNijjajjhayaNaM appaM ca AuM iha mANavANaM suciraM ca kAlaM Naraesu vaaso| savve ya kAmA NirayANa mUlaM ko NAma kAmesu buho ramejjA ? / / 1 / / 1. yahAM manuSyoM kI Ayu alpa hai aura naraka meM sudIrgha kAla taka nivAsa hotA hai| samasta kAma-vAsanAe~ narakavAsa kA mUla hetu haiN| ataH kauna buddhimAn ina vAsanAoM meM ramaNa karegA? 1. Human beings are shortlived on earth while a stay in inferno is marked by an existence lasting aeons. While desires and passions lead to hell, what ails a wise man that he would indulge in passion and desire? pAvaM Na kujjA, Na haNejja pANe atIrase va rame kdaayii| uccAvaehiM sayaNAsaNehiM vAyu vva jAlaM smtikkmejjaa||2|| vesamaNeNaM arahatA isiNA buitN| 2. na pApa kare, na prANiyoM kI hiMsA kare, na svAdiSTha SaTrasa bhojana meM .. Asakta hove aura na kadApi ucca-nIca zayanAsanoM meM prasannatA anubhava kare, apitu jisa prakAra vAyu jAloM ko ur3A detI hai usI prakAra mumukSu ina saba kA atikramaNa kara de| arthAt vAyu kI taraha apratibaddha rhe| aisA arhat vaizramaNa RSi bole| 2. Let the aspirant avoid sin and violence and have an utter indifference to delectable viands and soft mattresses. Such a one listeth as the wind bloweth, said Vaishraman, the seer. je pumaM kurute pAvaM, Na tassa'ppA dhuvaM pio| appaNA hi kaDaM kammaM, appaNA ceva bhujjtii||3|| 45. yama adhyayana 423

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3. jo puruSa pApa karatA hai nizcayataH use apanI AtmA priya nahIM hai; kyoMki AtmA svakRta karmoM ko svayaM hI bhogatI hai| 3. A vile indulgent is no well-wisher to his own self for it is the self that has to suffer the outcome of its own deeds. pAvaM parassa kuvvanto, hasate mohmohito| maccho galaM gasanto vA, viNighAyaM Na pssti||4|| ___4. mohagrasta jIva dUsare (kI hAni) ke lie pApa karatA huA haMsatA hai| machalI (ATe kI golI) gale meM utArate samaya nAzakArI kAMTe ko nahIM dekhatI hai| 4. An engrossed individual wishing ill to others takes his sin jocularly. He is like an angled fish unaware of the hook swallowed by it. paccuppaNNarase giddho, mohmllpnnollito| dittaM pAvati ukkaNThaM, vArimajJa va vaarnno||5|| 5. jaise jala meM rahA huA hAthI atyadhika uttejita hotA hai vaise hI mohamalla dvArA prerita AtmA vArtamAnika-tAtkAlika bhogoM meM atyAsakta aura uttejita hotA hai| 5. An inebriated elephant in abandonment in aquatic frolic is devoid of all sobriety. So is a man truly tipsy with engrossment of momentary pleasures. parovaghAtatalliccho, dppmohbluddhro| sIho jaro dupANe vA, guNadosaM Na vindtii||6|| 6. dUsare kA ghAta karane vAlA lipsu vyakti ahaMkAra aura mohamalla se uddhata hone ke kAraNa guNa aura doSa se zUnya arthAt vivekazUnya ho jAtA hai| jaise jarjaravRddha siMha nirbala prANiyoM kA vadha karate samaya viveka-zUnya ho jAtA hai| 6. A sadist bent upon harming others is power-drunk, egocentric and totally blind to moral judgment. He is like a decrepit tiger still capable of perpetrating untold tyrannies on the feeble beasts. savaso pAvaM purA kiccA, dukkhaM vedeti dummtii| AsattakaNThapAso vA, mukkadhAro duhttttio||7|| 7. pUrvakRta pApa-karma ke vazIbhUta hokara durmati jIva duHkha kA anubhava karatA hai| vaha gale meM phaMdA kasakara duHkha aura vipadAoM kI dhArA meM apane Apako chor3a detA hai| 424 isibhAsiyAI suttAI

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7. Woe is the direct repercussion of earlier sins committed by man. He unwittingly ropes in his own neck and embraces utter miseries. pAvaM je upakuvvanti, jIvA sotANugAmiNo / vaDDhate pAvakaM tesiM, aNaggAhissa vA aNaM / / 8 / / 8. jo sukhAbhilASI jIva sukha ke liye pApa karate haiN| jaise RNa lene vAle para RNa (karja) bar3hatA jAtA hai vaise hI unake pApoM kI rAzi bhI bar3hatI jAtI hai| 8. Pleasure-seekers who indulge in sinful conduct, endlessly enhance their debit account. aNubaddhamapassantA, paccuppaNNagavesakA / te pacchA dukkhamacchanti, galucchittA jadhA jhasA / / 1 / / 9. jo kevala vArtamAnika -- tAtkAlika sukha ko khojate haiM kintu usase anubaddha phala ko nahIM dekhate haiM, ve bAda meM usI prakAra se duHkha pAte haiM jaise kaNTha se baMdhI huI machalI / 9. A hedonist caring for the present jolly well ignorant of the corresponding moral liability, is like a stupid fish out to swallow the hook. AtAkaDANa kammANaM, AtA bhuMjati jaM phalaM / tamhA Atassa aTThAe, pAvamAdAya vajjae / / 10 / / 10. AtmA hI karmoM kA kartA hai aura AtmA hI usake phala kA bhoktA hai| ataH AtmotkarSa ke liye (mumukSu) pApa grahaNa karane ke mArga kA tyAga kara de| 10. The self is the doer and also the sufferer of the reward and punishment of his acts. Hence the aspirant should give up this sinful option and sublimate his self. je hutAsaM vivajjeti, jaM visaM vA Na bhuMjati / jaM NaM geNhati vA vAlaM, NUNamatthi tato'bhayaM / / 11 / / 11. jo agni kA tyAga kara detA hai, jo viSabhakSaNa nahIM karatA hai aura jo sarpa ko pakar3a letA hai usa vyakti ko bhaya nahIM hotaa| arthAt vaha abhaya hai| 11. One who gives up the use of fire (in cooking), consumption of toxic substances and can handle serpents has no reason to fear aught. 45. yama adhyayana 425

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dhAvantaM sarasaM sarisaMtAraM, sacchaM dADhiM siMgiNaM / dosabhIrU vivajjentI, pAvamevaM vivajjae / / 12 / / 12. (jaise) tIvra vega se pravahamAna svaccha evaM madhura jala tathA daur3ane vAle dADha aura zrRMga vAle pazuoM ko dekhakara bhIru ( coTa Adi laga jAne ke bhaya se) usa mArga se haTa jAte haiM, usI prakAra doSabhIru (pApAdi doSoM se bhaya khAne vAle mumukSu) ko pApoM ke mArga se pare ho jAnA cAhie / 12. As a cautious being keeps off the track of tempestuous torrents and wild horny beasts for his own safety, so a morally vigilant soul should never so much as approach trails fraught with sinful inertia. pAvakammodayaM pappa, dukkhato dukkhabhAyaNaM / dosA dosodaI ceva, pAvakajjA pasUyati / / 13 / / 13. pApa karmoM kA udaya hone para jIva duHkhoM se aura adhika duHkhoM kA bhAjana banatA hai| doSI vyakti aura aneka prakAra ke doSoM ko grahaNa karane vAle pApa kAryoM ko utpanna karatA hai| 13. Once the chain of evil destiny sets in there is misery and woe sans end. An evil doer is hurled headlong into sins abounding. uvvivArA jalohantA, tetaNIe matoTThitaM / jIvitaM vA vi jIvANaM, jIvanti phalamandiraM / / 14 / / 14. bhUkampa, jalasamUha, agni athavA tRNaguccha se marakara bhI prANiyoM kA jIvana punaH Arambha ho jAtA hai| phala kA mandira - Azraya sthAna karma jaba taka vidyamAna hai taba taka jIvoM kA punarjIvana bhI calatA rhegaa| 14. An individual meeting his death by earth-quake, water, fire or nettled creepers does not cease to be. There is a sequel of his certain transmigration. So long as Karmas exist to breed destiny transmigration is predestined. dejjAhi jo marantassa, sAgarantaM vasuMdharaM / jIvayaM vA vi jo dejjA, jIvitaM tu sa icchatI / / 15 / / 15. marate hue prANI ko samudra paryanta pRthvI dI jAe yA jIvana diyA jAe to vaha marane vAlA prANI jIvana kI hI cAhanA kregaa| 15. A man breathing his last would prefer survival to a reign of world-wide empire. 426 isibhAsiyAI suttAI

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puttadAraM dhaNaM rajjaM, vijjA sippaM kalA gunnaa| jIvite sati jIvANaM, jIvitAya ratI ayN||16|| 16. putra, patnI, dhana, rAjya, vidyA, zilpa, kalA aura guNa-ye sabhI prANiyoM ko jIvita dazA meM hI unake jIvana ko Anandita kara sakate haiN| ___16. Progeny, spouse, wealth, empire, education, art, craft and versatility-all yield happiness so long as a human being is alive. AhArAdi tu jIvANaM, loe jIvANa dijjtii| pANasaMdhAraNaTAya, dukkhaNiggahaNA thaa||17|| 17. loka meM prANiyoM ke dvArA prANadhArI jIvoM ko AhArAdi isalie diye jAte haiM ki ve prANoM ko Azvasta hokara dhAraNa kara sakeM aura duHkha kA nigraha kara skeN| _____17. Living beings should offer food to other living beings to grant them a secure existence and freedom from misery. sattheNa vaNhiNA vA vi, khate daDDhe va vednnaa| sae dehe jahA hoti, evaM savvesi dehinnN||18|| __ 18. jaise svayaM ke zarIra meM zastra aura Aga se ghAva, jalana aura vedanA hotI hai, vaise hI samasta dehadhAriyoM ko bhI hotI hai| 18. As we experience distress due to injury, burn, irritation and pain, so do other organisms. pANI ya pANighAtaM ca, pANiNaM ca piyA dyaa| savvametaM vijANittA, pANighAtaM vivjje||19|| 19. prANiyoM ko prANighAta apriya hai| prANiyoM ko dayA priya hai| ina sabako samajhakara mumukSa prANighAta-hiMsA kA tyAga kre| ____19. All beings dislike death and injury. They cherish kindness. Keeping this in view, the aspirant should shun violence and killing. ahiMsA savvasattANaM, sadA nnivveykaarikaa| ahiMsA savvasattesa, paraM bmbhmnnindiyN||20| 20. ahiMsA samasta prANiyoM ke liye nirveda-abhayadAyaka hai athavA vairAgyakAraka hai| ahiMsA samasta prANiyoM meM atIndriya parabrahma hai| 45. yama adhyayana 427

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20. Non-violence consoles and reassures every body. Nonviolence is like the immanent God in all beings.. deviMdA dANaviMdA ya, NariMdA je vi vissutaa| savvasattadayovetaM, muNIsaM paNamanti te||21|| 21. jo bhI vizruta-vikhyAta devendra, dAnavendra aura narendra haiM ve sattvadhArI samasta prANiyoM para dayAbhAva dhAraNa karane vAle munIndra ko namaskAra karate haiN| 21. All the majestic and glorious emperors, demons and regal beings bow to the compassionate saints. tamhA pANadayaTAe, tellapattadharo jdhaa| egaggayamaNIbhUto, dayatthI vihare munnii||22|| 22. ataH dayAvAna muni prANiyoM para dayA ke liye tailapAtradhAraka ke samAna ekAgra-mana hokara vicaraNa kre| 22. That enjoins upon such merciful monks to vigilantly cultivate it in their fearless conduct. ANaM jiNindabhaNitaM, svvsttaannugaaminniN| samacittA'bhiNandittA, muccantI svvbndhnnaa||23|| 23. samasta sattvadhArI jIvoM kA anugamana karane vAlI jinezvara deva kathita AjJA ko prasannatA aura samacitta se svIkAra kara (mumukSu) samasta prakAra ke bandhanoM se mukta ho jAtA hai| 23. The aspirant follows the commandment of the Jain prophet that inspires every living being, willingly and eagerly and attains deliverance. vItamohassa dantassa, dhImantassa bhAsitaM je| je NarA NAbhiNandanti, te dhuvaM dukkhbhaayinno||24|| 24. vItamoha (vItarAga), dAnta aura prajJAvAna dvArA kathita AjJA ko jo acchI nahIM mAnakara pAlana nahIM karate haiM ve nizcaya se duHkha ke adhikArI, duHkhoM ke bhAjana banate haiN| 24. The edict of such non-attached, charitable and profoundly wise beings, if not followed leads to miseries. je'bhiNandanti bhAveNa, jiNANaM tesi svvdhaa| kallANAI suhAiM ca, riddhIo ya Na dullhaa||25|| 428 isibhAsiyAiM suttAI

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25. jo jinezvara kI AjJA ko pUrNarUpeNa prasannatA ke sAtha zirodhArya karate haiM ve kalyANAdi sukhoM ko sahajabhAva se prApta karate haiN| unake lie RddhiyA~ bhI durlabha nahIM haiN| 25. Those who adopt Jainism as their mode of life and conduct willingly, automatically, earn all rewards. They are endowed with mastery over natural forces and elements. maNaM tadhA rammamANaM, nnaannaabhaavgunnodyN| phullaM va paumiNIsaNDaM, sutitthaM gaahvjjitN||26|| 26. jaise vividha bhAvoM aura guNoM ke udaya se hRdaya AhlAdita hotA hai| jaise grAhavarjita-magaramacchoM se rahita sutIrtha (draha) vikasita kamala-latAoM ke samUha se zobhita hotA hai| 26. These instructions cheer up all and tone each one's moral conduct. They are like lotus-spangled holy lakes free from crocodiles. rammaM mantaM 'jiNindANaM, nnaannaabhaavgunnodyN| kasseyaM Na ppiyaM hojjA, icchiyaM va rsaaynnN?||27|| 27. isI prakAra vividha bhAvoM aura guNoM ke prAcurya se jinezvaroM kA mantavya (mantrarUpa siddhAnta) ramaNIya hotA hai| manovAMchita rasAyana ke samAna jinezvaroM kA mantavya kisako rucikara na hogA? 27. The preachings of Jainism are richly endowed and beneficially pleasant. Who will not relish such instructions that be-token spiritual elevation, welcome to all ? naNhAto va saraM rammaM, vAhito vA ruyaahrN| chuhito va jahA''hAraM, raNe. mUDho va bandiyaM / / 28 / / 28. asnAta vyakti ko sarovara priya hai, rogI ko vaidya yA cikitsAlaya priya hai, bhUkhe ko bhojana priya hai aura yuddhabhUmi meM mUrkha yA vyAkula vyakti aura kaidI athavA mAgadha ko surakSita sthAna priya hai| 28. One unabluted seeks ponds and lakes, a patient seeks a clinic, a starving one cherishes meals and fearful individual in a battle field seeks a cosy refuge. vaNDiM sItAhato vA vi, NivAyaM vaa'nnilaahto| tAtAraM vA bhauvviggo, aNatto vA dhnnaagm||29|| 45. yama adhyayana 429

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29. bhISaNa sardI se pIr3ita ko agni priya hai, pavana se pIr3ita ko havA-rahita sthAna priya hai, bhayatrasta ko surakSA priya hai aura RNI ko dhana-prApti priya hai| (vaise hI mumukSu ko nAnAbhAvaguNopata jinezvara kI AjJA priya hai|) 29. A freezing man dreams of a hearth; one tossed by hurricanes--a closed niche; a frightened being--a reassurance and a debtor wealth. (An aspirant on this analogy seeks the flourishing Jain moral code.) gambhIraM savvatobhadaM, hetubhNgnnyujjlN| saraNaM payato maNNe, jiNindavayaNaM thaa||30|| 30. gambhIra, sarvatobhadra, heta, bhaMga aura naya se ujjvala jinezvara vANI kI zaraNa jAne vAlA bhI aise hI Ananda kA anubhava karatA hai| 30. Jain philosophy is sober, versatile, rational and logical. One resorting to it is rewarded with bliss. sAradaM va jalaM suddhaM, puNNaM vA ssimnnddlN| jaccamaNiM aghaTuM vA, thiraM vA metinniitlN||31|| 31. jaise zarad Rtu kA jala zuddha hotA hai, candra maNDala pUrNa hotA hai, aghaTTatarAzI huI akhaNDita uttama maNi hotI hai aura pRthvI sthira hotI hai| 31. As the water in winter is clear, moon full-orbed, duly cut gem shapely and terra firma stable sAbhAviyaguNovetaM, bhAsate jinnsaasnnN| sasItArApaDicchaNNaM, sAradaM vA nnbhNgnnN||32|| 32. vaise hI svAbhAvika guNoM se yukta jinezvara deva kA zAsana-jinazAsana zobhAyamAna hotA hai, jaise candra aura tArAgaNa se paripUrNa zaratpUrNimA kA AkAza maNDala zobhAyamAna hotA hai| ____ 32. So Jainism is splendid like the star-studded sky on a full moon day in winter. savvaNNusAsaNaM pappa, viNNANaM pviymbhte| himavantaM giriM pappA, tarUNaM cAru vaagmo||33| 33. jo sarvajJazAsana-jinazAsana prApta kara letA hai usakA Atmika vijJAna bhI vaisA hI vikasita ho jAtA hai jaisA ki himavantagiri himAlaya ko prAptakara vRkSoM meM sundaratA kA prAdurbhAva ho jAtA hai| 430 isibhAsiyAI suttAI

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33. One who accomplishes himself after Jain ethics, attains glory akin to lush greenery along the Himalayas. sattaM buddhI matI medhA, gaMbhIrattaM ca vddddhtii| osadhaM vA suyakkantaM, jujjae blviiriyN||34|| 34. jo sarvajJazAsana prApta kara letA hai usameM sattva, buddhi, mati, medhA aura gAmbhIrya kI prazasta vRddhi hotI hai| jaise pavitra auSadha ke sevana se teja, bala aura vIrya kI vRddhi hotI hai| 34. One well-versed in Jainism automatically attains truth, wisdom, discretion, intellect and profundity as one is rendered healthy, and robust by the use of elixir. payaMDassa NariMdassa, kantAre desiyassa y| AroggakAraNo ceva, ANAkoho dhaavho||35|| 35. pracaNDa zAsaka rAjA kA, aTavI ke mArgadarzaka kA yA saMsAra vana ke mArgadarzaka guru kA aura rogahAraka vaidya kI ugra AjJA kA pAlana na karanA duHkhakAraka hai| 35. It is injurious to neglect the obligatory command of a great monarch, supreme guide in the vast labyrinthine wild world and a versatile physician. sAsaNaM jaM NarindAo, kantAre je ya desgaa| rogugghAto ya vejjAto, savvametaM hie hiyN||36|| 36. narendra ke zAsana kA, vana ke mArgadarzaka yA saMsAra vana ke mArgadarzaka guru kA aura rogahantA vaidya kI AjJA kA pAlana karanA ati hitakArI hai| 36. It is sheer bliss to obey the command of such a monarch, guide and physician. ANAkovo jiNindassa, saraNNassa jutiimto| saMsAre dukkhasaMbAhe, duttAro svvdehinnN||37|| 37. dyutimAna zaraNya (zaraNa grahaNa karane yogya) jinendra kI ugra AjJA duHkha se paripUrNa saMsAra meM samasta dehadhAriyoM ke lie kaSTa se pAlana karane yogya hai (tathApi usakA pAlana Avazyaka hai)| 37. The commandment of the Lord of Jainism is tedious and still it is incumbent upon every individual to obey it unflinchingly. 45. yama adhyayana 431

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telokkasAragaruyaM, dhImato bhAsitaM imN| sammaM kAeNa phAsettA, puNo Na virame tto||38|| 38. trailokya ke sArabhUta dhImAna mahApuruSoM ne jo kahA hai-kaThora Adeza pradAna kiyA hai usakA samyak prakAra se jIvana se sparza kara arthAt hRdaya meM dhAraNa kara pAlana kre| usase pIche na htte| 38. Whatever these accomplished beings have uttered should be scrupulously comprehended and carried out in toto. baddhacindho jadhA jodho, vammArUDho thiraayudho| sIhaNAyaM vimuMcittA palAyanto Na sobhtii||39|| 39. rAjacihna bAMdhakara kavacadhArI evaM AyudhoM se susajjita yoddhA siMhanAda karatA huA bhI yadi yuddhasthala se palAyana karatA hai to vaha zobhAspada nahIM hai| 39. It behoves not an abundantly equipped and armed and shielded valiant warrior to flee from the battle ground. agandhaNe kale jAto, jadhA NAgo mhaaviso| muMcittA savisaM bhUto, piyanto jAtI laaghvN||40|| 40. jaise agandhana kula meM utpanna huA sarparAja mahAviSa ko chor3akara yadi usa viSa kA punaH pAna karatA hai to vaha laghutA/hInatA ko prApta hotA hai| 40. If a mighty serpent born in the fabled Agandhan breed sheds his venom, it befits him not to repollute his fangs with the vomitted venom. jadhA ruppikulubbhUto, ramaNijjaM pi bhoynnN| vantaM puNo sa bhuMjanto, dhiddhikArassa bhaaynnN||41|| ___41. jaise rukmi kula (ucca-kula) meM paidA huA svAdiSTa bhojana kara aura use vamana kara punaH usako khAtA hai to vaha dhikkAra kA pAtra hotA hai| 41. Cursed be one of the fabled Rukmi clan if he consumes delicious food, vomits it and again stoops to consume the vomit. evaM jiNindaANAe, salluddharaNameva y| Niggamo ya palittAo, suhio suhameva tN||42|| 42. isI prakAra jinendra kI AjJA kA pAlana karane vAlA (mumukSu sAdhaka) AtmA ke zalyoM kA unmUlana kara detA hai, bhavabhramaNa kI jvAlA se nikala jAtA hai, sukhI hotA hai| vastutaH vahI saccA sukha hai| 432 isibhAsiyAI suttAI

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42. One dedicated to Jainism frees himself of all misery and defect. He is not required to suffer reincarnation nor woes any longer. This is happiness par excellence. indAsaNI Na taM kajjA, ditto vaNhI, aNaM arii| AsAdijjantasambandho, jaM kujjA riddhigaarvo||43|| 43. indra kA vajra, jAjvalyamAna agni, RNa (karja) aura zatru itanI hAni nahIM pahuMcAte jitanA ki mana se AsvAdita kI huI Rddhi kA gaurava, vaibhava kA ahaMkAra hAni pahuMcAtA hai| 43. The thunderbolt to Indra, the King of gods, burning cinders, debt and foe inflict less injury than the vanity of accomplishment and pride. sagAhaM sarabuddhaM, visaM vaamnnujojitN| sAmisaM vA NadIsoyaM, sAtakammaM duhNkrN||44|| 44. magara se prerita sarovara, viSamizrita nArI (viSa-kanyA) aura mAMsayukta nadI-pravAha ke samAna sAtA-sukhakAraka karma bhI antataH duHkhadAyI hote haiN| 44. Deeds yielding pleasures are also in an ultimate analysis woeful like a crocodile-infested lake, femme fatal and dangerous stream. kosIkite vva'sI tikkho, bhAsacchaNNo va paavo| liMgavesapalicchaNNo, ajiyappA tahA pumN||45|| 45. jaise tIkSNadhAra vAlI talavAra myAna meM rahatI hai aura Aga bhasma se DhakI rahatI hai vaise hI ajitAtmA/parAjita puruSa bhI bahuvidha liMga aura veSoM meM chipe rahate haiN| 45. Unaccomplished and defeated individuals are seen in various guises like a word in a sheath and embers under ashes. kAmA musAmuhI tikkhA, sAtA kmmaannusaarinnii| taNhAsAtaM ca, sigdhaM ca, taNhA chindati dehinnN||46|| 46. vAsanA se tIkSNa mRSAmukhI (asatyavAdI) kaiMcI sAtA karmAnusAriNI hai| kintu zarIradhAriyoM kI yaha tRSNA sukha yA zAnti aura AzA ko zIghra hI kATa detI hai| 46. Hydra-headed passion has a voluptuous bait but such destiny-generating ventures shear away peace and happiness. 45. yama adhyayana 433

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sadevoragagandhavvaM, satirikkhaM smaannusN| vattaM tehiM jagaM kicchaM, tnnhaapaasnnibndhnnN||47|| 47. jisane tRSNArUpI pAza kA bandhana tor3a diyA hai usane deva, nAga, gandharva, tiryaMca aura mAnavoM ke sAtha sampUrNa jagat kA tyAga kara diyA hai| 47. One who has renounced desire, has abandoned the entire universe comprising angels, gods, demigods, animals and men. akkhovaMgo, vaNe levo, tANavaM jaM jaussa y| NAmaNaM usuNo jaM ca, juttito kjjkaarnnN||48|| __48. A~kha meM aMjana lagAnA, ghAva para lepa lagAnA, lAkha ko tapAnA aura bANa ko jhukAnA, ina sabake pIche ucita kArya-kAraNoM kI paramparA hotI hai| 48. Reason relates the application of ointment to eye, analgesic salves to wound, softening the lacquer and bending the arrow. AhArAdIpaDIkAro, svvnnnnuvynnaahito| appAhu tivvavaNhissa, saMjamaTThAe sNjmo||49|| __49. jIva saMyama kA pAlana karane hetu kSudhA kI tIvra Aga kA pratikAra karane ke liye AhArAdi kA grahaNa karatA hai, vaha sarvajJavacanoM se anumodita hai aura saMyama ke liye hitakArI hai| 49. It is for practising austerity that food is consumed to ward off hunger. This is endorsed by the knowledgeable and is beneficial to an ascetic. hemaM vA AyasaM vA vi, bandhaNaM dukkhkaarnnN| mahagghassAvi daNDassa, NivAe dukkhsNpdaa||50|| 50. sone kA bandhana ho yA lohe kA, vaha duHkha kA hI kAraNa hotA hai| mahAmUlya vAlA daNDa par3ane para bhI duHkhaprada to hotA hI hai| 50. Fetters of gold are as distressing as those of iron. A gemdecked rod will hit as painfully as a plain one. AsajjamANe divvammi, dhImatA kjjkaarnnN| kattAre abhicArittA, viNIyaM dehdhaarnnN||51|| 51. svarga ke prati bhI anAsakta hokara prajJAzIla kartavya kI kArya-kAraNa paramparA ko anivArya rUpa se dUra karatA huA dehadhAraNa-zarIra ko bhI (prAyopagamanAdi anazana ke dvArA) samApta kre| 434 isibhAsiyAI suttAI

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51. Abjectly indifferent to the heavenly rewards, the aspirant should wisely unravel the mystery of cause and effect and may discard the body by denying it food ultimately. sAgareNAvaNijjoko, Aturo vA turNgme| bhoyaNaM bhijjaehiM vA, jANejjA dehrkkhnnN||52|| 52. samudra meM nAvika naukA kA, yuddha meM (sArathi) ghor3e kA aura bhijjakabhUkhA vyakti bhojana kA dhyAna rakhatA hai, isI prakAra (mumukSu AtmasAdhana hetu) deha kA rakSaNa karatA hai| 52. As a sailor watches his vessel on high seas, a cavalry his steed in battle ground and a starving being his food, so should an aspirant care for his physique as an instrument of sallvation. jAtaM jAtaM tu viriyaM, sammaM jujjejja sNjme| pupphAdIhi pupphANaM, rakkhanto aadikaarnn||53|| ___53. svayaM meM prakaTa hone vAlI parAkrama-zakti kA samyak prakAra se saMyama meM upayoga kre| puSpAdi kA upayoga karane vAlA puSpoM kA AdikAraNa/bIja kI rakSA karatA hai| 53. Divert your entire strength to restraint. A floral faddist protects the floral seed. evaM se siddha buddhe virate vipAve dante davie alaM tAI No puNaravi iccattha havvamAgacchati tti bemi| vesamaNijjaM NAma ajjhynnN|| isibhAsiyAI smttaaii|| isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, vItarAga evaM pUrNa tyAgI banatA hai aura bhaviSya meM punaH isa saMsAra meM nahIM AtA hai| aisA maiM (arhat vaizramaNa RSi) kahatA huuN| This is the means, then, for an aspirant to attain purity, enlightenment, emancipation, piety, abstinence and nonattachment. Such a being is freed of the chain of reincarnations. Thus I, Vaishraman, the seer, do pronounce. vaizramaNa nAmaka paiMtAlIsavA~ adhyayana pUrNa huaa||45|| RSibhASita sUtra sampUrNa huaa| 45. yama adhyayana 435

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RSibhASita saMskRta TIkA soyavvaM ti zrotavyaM zikSitavyameva vadatIti zrotavyameva pravadati yena samaya yad AdAya mucyate lokaH srvduHkhebhyH| tasmAcchrotavyAt paraM na kiJcidasti shrotvym| soyaM ti zaucamiti pustakAnAM pAThaH vRddhalekhakAnAM bhrama iti naadriyte| prANAtipAtaM trividhaM trividhena kAya-vAG-manobhireva, caraNa-karaNa-trikAbhyAmiti cenna, naiva kuryAnna kArayediti karaNatrikasya prthm-dvitiiyaanggyorukttvaat| mRSAvAdo'dattAdAnamabrahma-parigrahAviti dvitIyAdIni zrotavyAni, caturtha-paJcame tvekIbhUte iti citrm| (1) (2) / / aDayaM ti aTamAna iti manyAmahe, upadhAnaM tapas, tat sevamAna upadhAnavAn bhavati (3) / / satyamadattaM brahmacaryam ceti trINyevopasevate zraddhI, upadhAnavanti caitAni trINyevoktAni mahAvrate dvitIya (prathama) paJcame anaadRty| ___ evaM sa buddho virato vigatapApo dAnto dravyo'laM ti samarthastyAgI trAyI vA na punarapi iccatthaM ti ityarthaM laukikavRttyarthaM itthattaM ti vA'tratvamatrabhAvitvaM samAgacchati samAgamiSyatIti bravImIti sarveSvapyadhyayaneSaktamAlApakamasmin prathama eva likhitumlmiti| naardaadhyynm| yasmAt kRtyAt pApakarmaNo bhItAH palAyante dIrNe'va vAhinI senA tadevAdAya jIvAH karmAnugAmino bhavantItyasya zlokasya dvitIya-catarthapAdayoraparihAryo vinimayaH (1)||-appe tti Atmani (2) / / (3) (4) (5) (6) (7) / / duHkhamUlaM ca mohajanmanIti saptame zloka ukte ajJAnena saMsAre samarjitaM yasmAt tasmAt karmANi mUlato hnyaat| mRgAriH siMho yathoSaraM prApya sarautpattiM mArgatIti paJcadazAdhyayanAnusAreNAdhyAhAryam, asya tu zlokasya tRtIyapAdo'nyasmAt kasmAccidanvayAdihaiva praviSTo bhaviSyati (4) / / vaatsiiputraadhyynm| lepaH karma kaSAyo vaa| bhavitavyaM khalu srvlepoprten| lepopaliptAH khalu bho jIvA anamadagraM dIrghAdhvAnaM caturantaM saMsArasAgaramanuparivartanta ityAdyanekazabdA 436 isibhAsiyAI suttAI

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luptaaH| lepoparatAstu saMsAraM vyatikrAntA jIvA zivetyAdivizeSitaM sthaanmbhyupgtaastisstthnti| sa jIvaH sarvakarmavirato bhavati na ca kvacit sajati, tasmAt sarvalepoparato bhaviSyAmIti kRtvaivamarhatarSiNA bhaassitm|| iti cihnitapustakamanusRtya na kevalaM hiMsA-parigrahAbhyAM kintu mRSAvAdA'dattAdAnamehanairvarNitaH karmalepaH, pAThastvadhastAllikhitaH (1) / / (2) (3) (4) (5) (6) / / kSIraM yathA dUSiM viSaM prApya vinAzamupagacchatyevaM rAgo vA dveSo vA brahmacaryavinAzanau bhavataH (7) / / yathA tu pradhAnaM viziSTaM kSIraM mUrchanayA dadhi jAyata evaM gRddhidoSeNa pApaM karma pravardhate (8) / / araNye dAvAgninA dagdhA vanapAdapAH punA rohanti, munestu krodhAgninA dagdhAnAM duHkhAnAM nivartanaM pratyAgamo na bhvti| kastu nAma duHkhAnAM pratyAgamamicchedityaspaSTam (9) asit-devilaadhyynm| AdAnaM karmopAdAnaM, tad rakSati niguuhtiityaadaanrkssii| AdAnarakSI bhavati puruSo, na kiJcijjAnAtyaparaM jnm| asAdhukarmakArI khalvayaM puruSaH, punarapi pApaiH karmabhizcodyate nityaM saMsAra iti|--ysy pApaM zIlaM jAnanti tena saMvastuM na zaknuvanti mAnavAstasmAt paramamatyarthaMpraticchannA nigaDhA bhavanti mAyayA daSTamAnasAH (1) / / nijadoSAn hi nigRhannAtmAnaM ciramapi nopadarzayediha na ko'pi mAM jAnIyAditi matvA''tmahitaM svayaM na jAnAti (2) / / (3) / / suyANi tti sUyANe tti sthAne sujJAtaM bhavati citraM bhittyAM kASThe vA nivezitam, idaM manuSyahRdayaM tu gahanaM durvijJAtavyam (4) / / anyathA sa bhavati manasi, anyat karmaNA ceSTitena kurvanti, anyat tu bhASante, evamanyebhyo manuSyebhyo gahanaH khalu sa puruSaH (5) / / (6) (7) (8) (9) (10) / / pUrvarAtre tathA'pararAtre'tItAtItatarakAle saGkalpena cikIrSayA bahu kRtaM yat sukRtaM vA duSkRtaM vA karma tat kartAramanugacchati tasya jIve sajati (11) / / sukRtaM duSkRtaM vA'pyAtmanaiva jAnAti, na tvanyaH kazcidenaM vijAnAti (12) / / (13) (14) (15) (16) (17) (18) (19) / / yo yatra vidyate bhAvo yo vA yatra na vidyate sa svabhAvena sarvo'pi loke pravartate (20) / / viSaM vA'mRtaM vA'pi svabhAvenopasthitam, evaM candrasUryo mnniyotistmo'gniauNH kSitiH (21) / / vadatu jano yadasyeSTam, tRNavat tad gaNayAmi, kiM nu karomyahaM yajjanenAtmataH svabhAvenodIrNam ? naivAsmi tasya karteti bhAvaH nAstIdRzaM mama bhAvitamiti saMkhyAyA'haM na saMjvalAmi na krudhye, kiMtu janasyAkSepaM kssme| idaM tu lazrRtigarbha vaitAlIyamanyasya kasyacit kaveH kRtiriva dRzyate (22) / / (23) (24) / / AGgirasa bhrdvaajaadhyynm| RSibhASita saMskRta TIkA 437

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mAnAt pratyavatIrya mAnaM tyatkvA vinaya aatmaanmupdrshyet|--(1)|| krodhamAnaprahINasyAtmA paryAyAn jaanaati| krodhasthAne zamaM sevate mAnasthAne mArdavam (2) / / (3) (4) pusspshaalputraadhyynm| mAtaGga iti lalitavistaragranthatRtIyaparivartAnusAreNa kasyacit pratyekabuddhasya naam| asya tvarSerbuddhakSetraM riJcatastejodhAtuM ca samApadyolkaiva parinirvANasyehAdhyayanasya gadye ca padye cAnullekhitatvAn mAtaGgo gaja evetyaparihAryA vyaakhyaa| gajo maraNArthaM gahanaM vanaM yAtIti prsiddhm| mAtaGgavadAcaran zrAddho maatnggshraaddhH| gajo yathA tamasi gahana uparato mRtastathA zrAddho'pi kAyabhedAya maraNAyaikAkyeva prAyopagamaM gcchti| Ayati bhaviSyatkAle taM devadAnavAnumataM prazasyamityudAharedudAhariSyati janaH tenA'yaM khalu bho lokaH sanarA'maro vazIkRta eveti manye, tamahaM virataM virajaskaM veti brviimi| he puruSa, nArIgaNaprasakto mA bhUrAtmanazcAbAndhavaH-he puruSAH, yasmAdArambhAd vrajatha narakamiti zeSaH tasmAd yuddhazIlo jano'pi vrjti| strIgRddho hiMsakazcobhau pApakAriNau karmaphalaM lapsyete iti bhAvaH (1) / / niraGkuza iva mAtaGgazchinnarazmirhayo'pi vA bhrAmyati, evaM jJAna-pragraha-prabhraSTo vividhaM plavate vinAzaM gacchati naraH (2) / / akarNadhArA nauriva sAgare vAyuneritA caJcalA dhAvate nauriti dvitIyapadamatiriktaM svabhAvAdakovidA, puSpamivA''kAze muktaM sthApitam, evaM nirAdhAraH sa naraH, puSpamiva dRDha-zulba - nibaddhaM, evaM dRDhasUtranibaddha iti SaSThe zloke'bhihitamihaivAdhyAhAryaM naro balavantaM tapovidhiM viharediti viharateH sakarmakaH prayogaH (3.4) yathA sUtramAtragatimeva gantukAma evaM sanmArgaM lapsyate svabhAvAdakovido'pi (5) / / jaM tu tti asya pAdasyArthAsugamatvAdambara iva vihaMgama iti pAdaM muktvA SaSThasya zlokasyAnuvAdo na dIyate (6) / / (7) (8) (9) / / virato vaktuM vyaramad yadi vA virajaska evAbhavad RssirugrtpH| vlklciirydhyynm| sarvaM duHkhaM duHkhAvahaM, duHkhaM sotsuktvmicchaa| duHkhI va ttiH iveti na, kiM tu iveti| AkSiptaM ninditaM puruSaM janavAdo na tyAjayet tapaH saMyamau, samAdhiM ca virAdhayati sa hinasti yo riSTacaryAm apUrNatapazcaryAM carati (1) / / yaH kazcidAlasyena kAraNanotsukatvaM na gacchati tenApi sa sukhI bhavati bhavatu 438 isibhAsiyAiM suttAI

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ityarthaH, kiM tu paraMtu zraddhI sadhI/mAn vA parAkrAmedAlasyaM na gacchet (2) / / (3) / / kAmamakAmakArI parivrajed attattAe tti AtmatvArtham AtmahitArthaM sarvaM sAvadyaM parijJAya pratyAkhyAya niravadyena caritena parivrajet (4) / / kuurmaaputraadhyynm| AraM ti ihaloke dviguNena dviguNapAzeneva dRDhataraM badhyate jIva iti zeSaH, pAraM ti paraloka ekaguNena kevalena smyktven|-he puruSa, jIvarathasya zamyAmivANimiva cchinddhi pApaM karma, rathazamyA lupyamAnA gacchati nazyati, ityevamuttamo granthacchedako viziSTo munirlokabandhanaM jahAti tyajati kozAd rathanIDAd arakIla iv| atra prathama-tRtIyapAdayorvinimayo dvitIyAdhyayanavat kAryaH (1) / / tasmAd ya etad granthajAlaM vividhAni lokabandhanAni vijJAya duHkhaM duHkhAvahaM chittvA saMyame tiSThati sa khalu munirduHkhAd vimucyte| ketliputraadhyynm| yAvad yAvajjanma tAvat tAvat krm| karmaNA khalu bho prajA syAt, samyak caritamanusRtyopanicIyate'pacIyate ca krm|--krmnnaa khalu bho aprahINena punarapi hastAdicchedanAni zIrSadaNDanAnyAgacchatyanubhavati jIvaH, udIrNena tu karmaNA kuTTanAnItyAdi, andutti zRGkhalA, tayA bandhanAni, nigaDabandhanAni, sIhapucchaNANi tti zrIabhayadevena aupapAtikavRttau mehanatroTanamiti vyAkhyAtAni, kaDaggidAhaNAI ti kaTakena veSTituM pradIpanamiti dazAzrutaskandhacUrNiH, zeSaM kaNThyam, kevalaM daHkhAni pratyanubhavamAno jIvaH saMsArasAgaramanaparivartate (1) / / (2) (3) (4) (5) (6) (7) (8) (9) (10) (11) / / upakrama utkarSazca, tathA saMkSobhaH saMkSepaH kSapaNaM baddhaspRSTanidhattANaM ti nihitAnAM bhavati karmapradezAnAma, nikAcite ca karmaNi vedanA pIDA (12) / / utkRSyamANaM yathA toyaM sAryamANaM yathA jalaM karma saMkSapayet. anyatra nidAne paralokamadhikRtya phalepsuH pApaM karmazeSamudIrayati (13) / / alpA sthitiH zarIrANAM, bahu ca pApaM duSkRtaM bhavati, pUrvaM badhyate pApaM, tasmAt tapo duSkaraM matam (14) / / yogayuktasya dhImataH pApakarmANi kSIyante bahUvya Rddhayazca jAyante karmabhAgakSayabhUtAH (15) / / yadi kazcit tapaH-saMyamaprayuktasya vimardo virodho bhavati, tadA vidyauSadhinipANeSu dRSTivAdavastuzikSAgatiSu ca tasya pratyayaH (16) / / sukRteNa ca duSkRtena ca mizre'pi sati karmabandhane yuktAtmA sAdhuH pApaM duHkhaM kSapayati yathA mizre'pi hitAhitamizrite'pi puSpANAM grAhe saMgrahe viSavanti puSpANi charditAni bhavanti (17) / / samyaktvaM ca dayAM caiva durlabhAM RSibhASita saMskRta TIkA 439

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samyagAsAdya medhAvI na pramoda yathA'ryo na pramAdyati marmagrAhamAsAdya (18) / / (19) / / pUrvAyuktayA ca vidyayA kSaNaM vyAdhirnigacchati (20) / / (21) (22) (23) (24) (25) (26) / / vastrAdiSu zodhyeSu zuddhiM prApayitavyeSu mArgitavyeSu vA tapasazca saMtAne SaSThAdibhaktAvalyAM piNDagrahaNe ca dezadharmitvamapUrNaM dharmAnuSThAnaM bahuzo dRSTaM, etat dharmitvaM tu samyaG niHzeSaM vibhAvayet prAkAzyaM nayet (27) / / tasya phalamucyate yathA Apadyate karmapradezAnAM samudghAtaH sphoTanakalpaH, yogAnAM kAya-vAG-manaHkarmarUpANAM nirodhaH, anivRttirapunarbhavaH, zailezI yoganirodharUpAvasthA, siddhirnirvANaM tathA karmakSayaH (28) / / pUrvayogenAsaGgatAni bhavanti kAyo vAG mana iti vA, ekAntena karmAbhAvAdihalokAgatirna vidyate (30) / / navagrahAbhAvAjjJAnadarzanAvaraNakSayAcca paraM ti paramaM sukhI bhavati puruSaH, dhruvamasaMzayaM sa nityaH paramazcAstyuktalakSaNasadbhAvAt (31) / / (32) (33) / / mhaakaashypaadhyynm| 10 kaH kaM svasthAne nAmagotrAdilakSaNe sthApayati nAnyatra svakIyAnImAni karmANi ? tetaliputrArhatarSiNA bhASitamiti atraiva pravezanIyaM zraddheyamityAdivAkyAnAM puurvgtenaasmbddhtvaat| zraddheyaM khalu bho zramaNA vadanti brAhmaNAzca, eko'hamazraddheyaM vdissyaami| saparijanamapi nAma mAM dRSTvA aparijano'hamasmIti ko me tacchraddhAsyati na kazcidityarthaH, evameva saputraM samitraM savittaM sprigrhm| dAnamAna satkAropacArasaMgRhItazca tetaliputraH sasvajana-parijano virAgaM gataH, jAtikula-rUpa-vinayopacArazAlinI poTTilA mUSikAraduhitA mithyA * vipratipannA, kAla-krama-nItIvizAradastetaliputro viSAdaM gataH, tetaliputreNAmAtyena satA gRhaM pravizya tAlapuTaM nAma viSaM khAditaM tat tu prtihtm| tenaiva nIlotpalagavala-gulikA'tasI-kusumaprakAzo'siH kSuradhAraH skandhe nipAtitaH, so'pi ca tsyaasiruccltiiti||-pustksy pAThaH, tenaiva mayA'timahAntaM vRkSamadhiruhya cchinnaH pAza ityapUrNA kethA, tathA'pi ca na mRtaH, tenaiva mayA'timahAntaM pASANaM grIvAyAM baddhvA'stAghAyAM puSkariNyAmAtmA prakSiptaH tathA'pi ca sthAgho labdhaH, tenaiva mayA'timahAntaM kASTharAziM pradIpyA''tmA prakSiptaH so'pi ca tasyAgnikAyo vikSAmaH, sarvametat ko me zraddhAsyatIti? tataH sA poTTilA mUSikAraduhitA paJcavarNAni sakhikhiNikAni pravaravastrANi paridhAya devI bhUteti jJAtAdharmakathAnAM caturdazaM tetalijJAtamanusRtyA dhyAhAryamantarikSapratipannaivamavAdId yathA 'AyuSmaMstetaliputra ehi tAvad AjAnIhi 440 isibhAsiyAI suttAI

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yat purato vistIrNo girizikharakandaraprapAtaH, pRSThato kampamAnamiva medinItalam, saMkRSyamANa iva pAdapaH, niHsphoTayannivAmbaratalam, sarvatamorAziriva piNDitaH, pratyakSamiva svayaM kRtAntaH bhImaravaM kurvan mahAvAraNaH samutthitaH ; ubhayataH pArzvaM cakSurnipAte supracaNDadhanuryantravipramuktAH puGkhamAtrAvazeSA dharaNIpravezinaH zarA nipatanti, hutavahajvAlAsahasrasaMkulaM samantataH pradIptaM dhagadhaga iti zabdAyate sarvAraNyam acireNa ca bAlasUryaguJjArdhapuJjanikaraprakAzaM kSAyatyaGgArabhUtaM gRham / AyuSmaMstetaliputra kva vrajAvaH ? tataH sa tetaliputrAmAtyaH poTTilaM mUSikAraduhitaramevamavAdId yathA 'poTTile, ehi tAvad AjAnIhi yallokabhItasya janasya khalu bhoH pravrajyA hitA, abhiyuktasya hitaM pratyayakaraNam, adhvaparizrAntasyetyuktajJAtAd adhyAhAryaM vahanakRtyam, mAyino rahasyakRtyam, utkaNThitasya svadezagamanakRtyam kSudhitasya bhojanakRtyam pipAsitasya pAnakRtyam, paraM puruSamabhiyoktukAmasya zAstrakRtyam / kSAntasya tu dAntasya guptasya jitendriyasyaiSAmekamapi na bhavati / tetliputraadhyynm| 11 AjJAya laukikajJAnamadhigamya ziSTajana iveti vA eveti vA bhavatyamuniH, paraMtvajJAtvAlaukikajJAnamanadhItyA''dhyAtmikaM saGkhyAyAvadhAryaivaiSa sa eva munistrAyI bhavati / trAyI tu kIdRza ityucyate --sa puruSa ejati vyejati kSubhyati ghaTTati spandati calati udIrayati taM taM bhAvaM pariNamati, na sa trAyI / sa naijati yAvat pariNamati, sa trAyI / trAyiNAM ca khalu nAstyejanaM vyejanaM kSobhanaM ghaTTanaM spandanaM calanaM udIraNaM taM taM bhAvaM pariNAmaH / trAyI khalvAtmAnaM ca paraM ca caturantAt saMsArakAntArAt trAtIti traayii| asaMmUDhastu yo netA mArgadoSAt kumArgadoSaM varjayan parAkramo yasya sa tathA, sanmArgeNa vrajannityarthaH / gamanIyAM gatiM jJAtvA gAminaM tAM prApayati ( 1 ) / / ziSTakarmA tu yo vaidyaH zastrakarmaNazca kovidaH sa vIraH san rogiNaM mocayati mocanIyAd rogAt (2) yastu dravyANAM guNalAghave vidhAnaM saMyojayati tRNamiva tAni gaNayati, sa satyaM saMyoganiSpannaM kAryaM karoti ( 3 ) / / vidyopacAra vijJAtA vidyopacArayoH kovido yo dhImAn sattvasaMyuto bhavati sa vidyAM sAdhayitvA tatkSaNaM kAryaM karoti (4) / / (5) / / mskriputraadhyynm| 12 yAvad yAvallokaiSaNA lokasambandhastAvat tAvad vRttaiSaNA lobha iti tadviparItazcAlApako draSTavyaH / ANacca tti AjJAyetIhAsaMbaddhatvAt pUrvagatAdhyayanasya ttippnntvaaccaanaadRtm| sa munirlokaiSaNAM ca vRtteSaNAM ca parijJAya RSibhASita saMskRta TIkA 441

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tyaktvA gopathA gacchenna mahApathA raajmaargenn| --tad yathA kAryaM taducyate : gAvaH prAtarAzaM caranti, iha tti sthAne iva tti yuktataramiva dRzyate, evaM munirgocaryApraviSTaH saMllAbhe sati nAlapenna mudA lapennApi cAlAbhe krodhena saMjvalet (1) / / paJca vanIpakA atithi-kRpaNa-brAhmaNa-kukkura-zramaNAstaiH zuddhAM doSavarjitAM bhikSAM ya eSaNayaiSayet tasya hananadoSavipramuktasya lAbhAH sulabhA bhavanti (2) / / pathAM mArgANAM rUpasambaddhAmanurUpAM phalApattiM ca cintayet krodha-mAnamAyA-lobhAnAM piNDaiSaNAyAmanubhUtAnAM cAtmAnaM paraM cAdhikRtya vipAkam (3) / / yaajnyvlkiiymdhyynm| ___ 13 kimarthaM tvayA lAvaNyaM maitrI nAsti na kriyata iti balAt pratibubodhayiSantaM kaJcicchrAvakaM prati bhaassitm| --nAhaM khalu bho Atmano vimocanArthAya paramabhibhaviSyAmi, mA bhUt sa paro'bhibhUyamAno mamaivAhitAya pApakarmavipAkAyetyu ktaprakAreNAkSiptazrAvakasya syaaddhyvsaayH| sarveSAM saMsAravAse zAntAnAM tuSTAnAM gRhI zrAvako yadi vA gRhiNAM zrAvakANAM bRMhaNarataH prazaMsApriyaH karmopAdAnAya bhUtvA taiH pratyaktaH kathamiti kuto'rthe me hantumicchasIti (1) / / sA bRMhaNaratiH zAntasya karaNaM nAsti, zAnto naivaM karotItyarthaH, kiM tu nAzayato hiMsakasya karaNaM bhvet| nAzayatastu bhavasaMkaraH saMsArahiNDanaM bhaviSyati, tad bahudhA sudRSTaM gurubhiH (2) / / hiMsitaM puruSaM tvidaM zAntamabAdhAyukta kamaitena dvAreNa prakAreNopasthita bhavati, yathA mayaiva puraH pUrvabhave yat kRtaM tasya sa paro'tra nimittamAtraM vipAkakArayitaiva bhavatIti (3) / / (4) / / yasya yadasti karma tadvipAkena lupyate, yadazAntamudIritaM karma bhavati tasya na kiJcillupyate udIraNAvazAdeva, zAntAt karmaNaH kiJcillUpyate kiJcinna, zAnterasaMkSiptatvAt, vipAkAt pUrvaM tu na lupyate zAntaM karma (5) / / yatkAraNe bhikSAdimArgitasya kiJcidasti tena mama dadAti, yatkAraNaM nAsyAsti kiJcit tenApi mama dadAti svadhanasyAnaGgIkArAt, yadi tvasya syAd yadi svadhanamaGgIkuryAt tato mama na dadyAt nAstyasyeti nAGgIkaroti tasmAd mama dadAtItyevamanayoH zlokayorarthaH samyagagata ityAzAmahe (6) / / maitreybhyaalydhyynm| 14 yuktamayuktayogaM na prmaannm|--aatmnaa khalu bho AtmAnaM samutkRSyonnamayya na bhavati baddhacihno rAjalakSaNasaMyukto narapatiH, AtmAnaM samutkraSTuM nAvazyaM tasya sarvapUjitatvAt, tadvad vizvamAnitasya zreSThinaH svvessvishissttsy| he 442 isibhAsiyAiM suttAI

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zramaNA brAhmaNAzca, anuyoge satyuktasya hetuM yadi pRcchathetyarthaH, evameva jAnIta khalu bho yathA grAme vA'raNye vA, kevale vA grAme na tvaraNye yadi kazcidima lokamabhinizrayeta seveta paraM vA lokaM devalokaM praNizrayeta, na tat sAravad ubhayorlo kyorprtisstthittvaadshaashvttvaat| eSa yuktopaayaanaamyuktyogH| tadevodAharati yathA akAmako bAhuko mataH smRtaH, muktakAmo hyakAmakastapazcarateH caritavAn, akAmakaH kAlagataH pUrvakarmavazAnnarakaM prAptaH, manuSyalokopapanno'kAmakaH pravrajitastapazcaritavAn kAlagataH siddhi prAptaH srvtraakaamkH| sakAmakastadvat, kevalaM kiM siddhi prApta iti praznaH, netyuttrm|| baahukaadhyynm| 15 zAtaM sukhaM, tasmAdutpannaM duHkhaM shaatduHkhm| kiM tenAbhibhUta utAzAtaduHkhenAbhibhUto duHkhI duHkhamudIrayatIti pRcchaa| na zAtaduHkhena nAzAtaduHkhenetyuttaram, udIraNAhetoniHsAratvAdityarthaH sNbhaavyte| aparA pRcchA yathA kiM duHkhI zAtaduHkhenAbhibhUtasyotAzAtaduHkhenAbhibhUtasya parasya duHkhino duHkhmudiirytiiti| zAtAbhibhUtasyetyuttaraM duHkhino'bhibhavapUrvaM sukhiibhaavaat| pRcchA ca vyAkaraNaM ceti praaciinttippnnii| punaH pRcchA yathA kiM zAntaM bAdhArahitaM duHkhaM duHkhyudiirytyutaashaantmiti| zAntamevetyuttaramudIritasyodIraNAyA nirrthktvaat|--duHkhen khalu bho aprahINenetyAdi navamAdhyayanagamena netavyaM kamma tti sthAne duHkhAbhilApena (1) / / (2) / / kandasyaivaM sati svbhaave| dhruvaM niHzaGka vallyArohaNaM bhavati, bIje samuhyamAne'pi aGkurasyaiva saMpad bhaviSyati (3) / / (4) (5) / / pApaghAte hataM duHkhaM yathA phalaM hataM puSpaghAte kRte, kutastAlaphalasya saMbhavo viddhAyAM satyAHmUrdhasUcyAM hate, tAlapAdapasya zikhare, tAlaphalAni dramasyAgre pacyanta iti prasiddham (6) / / (7) / / duHkhito duHkhaghAtArthamanyaM kaJciccharIriNaM puruSaM duHkhAkRtvA vedanAM prApayitvA ekasya duHkhasya pratIkAreNAnyad duHkhaM nibadhnAtIti virodhaH (8) / / (9) (10) / / parasya pApaM kurvan hasati mohamohitaH, matsya iva galamiti grIvAdIti na, kiM tvAmiSaM, tad grasan vinighAtaM vinAzaM na pazyati (11) / / (12) / / paropaghAtaparo darpamohamalairuddhara uddhato guNadoSAn na vindati yathA vRddhaH siMha udapAnaM gataH prANino hanti vivekamakRtvA, yadi vA yathA siMha ekaviMzAdhyayanakathitaH paraM jighAMsate (13) / / (14) (15) (16) (17) (18) (19) / / pASANenA''hataH kIvaH pakSivizeSaH kSipraM pASANaM dazati, mRgAriH siMha USaraM prApya sarautpattimeva mArgati, kIva-siMhau nirarthakaM kuruta iti bhAvaH (20) / / tathA tenaiva prakAreNa bAlo duHkhI RSibhASita saMskRta TIkA 443

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duHkhapIr3ito bAhiraM vastu bhRzaM nindati, na tu duHkhotpatti-vinAzau prApnoti siMha iveti dve pade atirikte ( 21 ) / / vraNaM vahniM kaSAyAn RNaM cA''magaM ti rogaM ca yad vA'pyanyad duHsthitaM tad udvahanto'nubhavantaH pIvaraM mahad duHkhaM prApnuvanti mAnuSAH (22) / / vahissa tti vahnerRNakarmaNaH Amakassa tti rogasya vraNasya ca niHzeSaM ghAtinAM yathAsaMkhyaM nivArayiturdAtuzcikitsakasya ca zreya Anando bhavati gatamiti, vahnyAdIni tu kAlena pratyAgamiSyanti yathA drumazchinno'pi punA rohati (23) / / yathA vahnirbhasmacchanno vA yathA ripurgUDhakrodho vA tathA lInaM gUr3ha pApakarma duHkhasantAnasaGkaTaM bhavati ( 24 ) / / (25) (26) (27) (28) / / mdhuraaynniiymdhyynm| 16 yasya khalu bho indriyANi viSayAcArA na parisravanti dravairiva, sa khalu bhavatyuttamaH purussH|--td parisrAvaNaM kathamiti pRcchA / manojJeSu zabdeSu rUpeSu gandheSu raseSu sparzeSu zrotra-cakSurnAsA-tAlu-tvagviSayaprApteSu na sajeta na rajyeta na gRdhyeta nAdhyupapadyeta na vinighAtamApadyeta / manojJeSu zabdAdiSu zrotrAdiviSayaM prApteSu saMjamAno rajyamAno gRdhyamAno'dhyupapadyamAnaH sumanAH sadabhiprAyavAMstAn AsevamAno vipravahataH pApakarmaNo bhavati AdAnAya tat karmA''dadAtItyarthaH / tasmAt teSu manojJeSu prAgukteSu na sajamAna ityAdi na sumanA isyAdyuktapApakarmaNA na dussyet| (1) / / (2) / / vahniH pariNAmatejaH zarIramAhAraM ti AhAreNa yathA yunakti yogena kAraNena tathA yogAn vijAnIhIndriyANi tatprayogAMzca yuJjataH iti zlokasyottarArdhasya zaGkanIyo'rthaH ( 3 ) / / zauryAyaNAdhyayanam / 17 yayA bandhanaM ca mokSaM ca jIvAnAM ca gatyAgatAvAtmabhAvaM ca jAnAti sA vidyA duHkhamocanI (2) / / iyaM vidyA mahAvidyA bhavati sarvavidyAnAmuttamA, yAM vidyAM sAdhayitvA sarvaduHkhebhyo mucyate ( 1 ) / / eSa tvarthata eva zlokayoranukrama iti vyaktam (3) / / ( 4 ) / / marma sazalyajIvaM ca puruSaM vA mohaghAtinaM guruM zalyoddharaNayogaM ca yo jAnAti sa zalyahA ( 5 ) / / ( 6 ) ( 7 ) / / parakIyasarvasAvadyayogaM duzcaritamihAdya nAcaret aparizeSaM sarvathA niravadye carite sthitasya na kalpate punarapi sAvadyaM sevitum / etAni gadya - padAni vidunAmarSerbhASitamiti dRzyate, pUrvagatAstu tRtIyAdayaH zlokAH zeSabhASitAnAM kalpena tadvivaraNatvAd gdyaanubddhvyaaH|| vidvdhyynm| 444 isibhAsiyAI suttAI

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18 ayato tyaktayatnaH khalu bho jIvaH puruSo vajraM hiMsAM smaaddaati| kathametat? prANAtipAtenAdinAratiratibhyAM mRSAmAyayA mithyAdarzanazalyena vajraM samAdAya hastAdicchedanAni pratyanubhavamAnAH saMsArasAgaramanuparivartante jIvA yathoktaM nvmaadhyyne| yaH khalu bho jIvo vajraM na samAdadAti, kathametat ? asyAstu pRcchAyA uttarAdaviyojanIyatvAd RSi-nAma ayata ityAdi prthmvaakymnusaaryitvym| uttaraM tu yathA prANAtipAtAdiviramaNena zrItrAdIndriyanigraheNa vajramasamarvya hastAdicchedanAni vyatipatya zivaM sthaanmbhyupgtaastisstthnti| zakunI zaGkupraghAtaM tathA vAripAtradharo varatraM rajju ca vibhajya vibhAvayetAm (1) / / vaarssgnnyaadhyynm| 19 sarvamidaM jagat purA'tItakAla aarymaasiit|--(1)|| (2) (3) (4) / / kiMrUpaM tu tadAryamiti AryaM sAdhu jJAnAditrayaM, tasmAd Arya sevasva (5) / / aaryaaynnaadhyynm| 20 utkaTAH paJca prajJaptAH, tad yathA daNDotkaTo rajjUtkaTaH stenotkaTo dezotkaTaH srvotkttH| daNDotkaTo nAma yo daNDadRSTAntena AdyamadhyAvasAnAnAM prajJApanayA samudayamAnaM zarIramityetAnyabhidhAnAni vyAharan nAsti zarIrAt paraM jIva ityetena pravAdena ca bhava-gati-vyavacchedaM vdti| rajjUtkaTo nAma yo rajjudRSTAntena samudayamAtrazarIraprajJApanayA paJcamahAbhUtaskandhamAnaM zarIramityetAnyabhidhAnAni vyAharan saMsArasaMsRtivyavacchedaM vdti| stenotkaTo nAma yo'nyazAstradRSTAntagrAhaiH svapakSodbhAvanAnirato mamaitaditivyAharan parakaruNacchedaM vdti| dezotkaTo nAma yo'sti nveSa jIva iti siddhe sati akAdikaiAhaiIvasya dezocchedaM apUrNaM chedaM vdti| sarvotkaTo nAma yaH sarvato jIvasya saMbhavAbhAvAn na tRtIyaM saMbhavAsaMbhavayoH paraM prAguktaM dezasambhavaM bhavati, kiM tu sarvataH sarvathA sarvakAlaM nAsti jIva iti sarvacchedaM vdti| etaM nAstikavAdamadAharati yathA UrdhvaM pAdatale'dhaH kezAgramastake eSa AtmaparyayaH kRtsnastvakparyanto jIvaH eSa jIvo jIvati, etajjIvitaM bhvti| yathA dagdheSu bIjeSu na punaraGkurotpattirbhavati evameva dagdhe zarIre na punaH shriirotpttirbhvti| tasmAdidamevajIvitaM, nAsti paraloko, nAsti sukRtaduSkRtakarmaNAM phlvRttivishessH| na pratyAyAnti jIvA, na spRzanti puNya-pApe, aphalaM klyaannpaapkm| tasmAdetat samyagiti bravImi yathA RSibhASita saMskRta TIkA 445

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UrdhvamityAdi yAvat tvakparyanto jIvaH / eSa mRto, naitajjIvitaM bhavati / yathA nAmAdagdheSu bIjeSvanyAGkurotpattirbhavati evamevAdagdhe zarIre'nyAGkurotpattirbhavati, tasmAt tapaHsaMyamAbhyAM mUle zarIraM dagdhvA na punaH zarIrotpattirbhavatoti II-- cihnitapustakAnusAreNAdhyAhAryaM nAstikaM pratyuktam tasmAt puNyapApAgrahaNAt karmalabdhasukhaduHkhasaMbhavAbhAvAccharIradAhe pApakarmAbhAvAcca zarIraM dagdhvA na punaH shriirotpttirbhvti|| utkttaadhyynm| 21 nAhaM purA kiJcajjAnAmi sarvaloke / -- ajJAnamUlamajJAnaM kAraNaM yathA tathA khalu bho pUrvaM na jAnAmi na pazyAmi nAbhisamavaimi nAbhisaMbodhAmi jJAnamUlaM khalu bho idAnIM jAnAmi yAvad abhisaMbodhAmi / ajJAnamUlaM khalu mama kAmaiH kRtyaM karaNIyam, jJAnamUlaM khalu mama kAmairakRtyamakaraNIyam / ajJAnamUlaM jIvAzcaturantaM saMsAraM parivartante, jJAnamUlaM jIvAstaM vyatipatinti / tasmAdajJAnaM parivarjya jJAnamUlaM sarvaduHkhAnAmantaM kariSyAmi kRtvA zivamacalaM yAvacchAzvataM sthAnaM abhyupagataH sthaasyaami| ( 1 ) / / ajJAnavazAnmRgA vihaMgAH pakSiNo mattavAraNAzca pAzairbadhyante, matsyA AmiSebhyaH sraMsanti, ajJAnaM sumahadbhayaM bhavati (2) / / (3) (4) / / dIpe pAtaH pataGgasya kauzikAreH pakSiNo bandhanaM kimpAkaphalabhakSaNaM ca trINyetAnyajJAnasya nibandhanAni bhavanti ( 5 ) / / ajJAnamohito vRddhaH siMhaH kathAprasiddho dvitIyaM siMhamudapAnasthaM dRSTavAn saMbhagnagAtrayaSTirnidhanaM gato mRtaH (6) / / siMhazca bhujaGgazcAjJAnavimohitau grAhadaMzanipAtena dvAvapi vinAzaM gatAviti kA katheti na jJAyate ( 7 ) / / supriyaM tanujaM mAtA bhadrA nAmAjJAnavimohitA tatpratibodhazokenAtmaghAtaM kRtvA vyAghrIbhUtA kruddhA satyabhidrutyAkhAdIditi sukozalamAtRsahadevIkathA, sA tu kimihAdhikriyate na veti zaGkyate (8) / / auSadhAnAM vinyAsaH saMyogAnAM yojanaM bheSajAnAM mizraNaM vidyAnAM ca sAdhanamajJAnena na sidhyati, sidhyati tu jJAnayogena ( 9, 10 ) / / gRhptiputraadhyynm| 22 parizAti hiMsakaM karma, aparizAtino buddhAH, tasmAt khalvaparizAtino buddhA novalipyante rajasA puSkarapatramiva vAriNA / ----- dharmA iti grAmadharmA maithunAbhilASaH / grAmadharmAH puruSAdikAH puruSapravarAH puruSajyeSThAH puruSamevAdhikRtya kalpitAH pradyotitAzca puruSaM samanvAgatA bhavanti, puruSamevAbhiyujya puruSamavekSamANAstiSThanti / yathA nAmAratIti gaNDavizeSaH syAccharIre jAtA zarIre vRddhA zarIraM samanvAgatA zarIramevAbhiyujya tiSThati, evaM gaNDaH sphoTo zarIre jAta 446 isibhAsiyAI suttAI

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ityAdi, valmIkaH stUpo vRkSo vanakhaNDaH pRthivyAM jAtaH puSkariNI pRthivyAM jAtA puSkara udake jAto'gnikAyo'raNyAM jAto'raNImevAmibhUya tiSThati, evameva dhrmaastisstthaanti| dhik teSAM grAmanagarANAM yeSAM striyaH praNAyikAH, te cApi dhikkRtAH puruSA ye strINAM vaMza gatAH (1) / / sudivyA bhAvakA prekSaNIyA madhurodakA puSpitA ramyeva padminI grAhAkulA, mAlatIva vyAlAkrAntA, haimaguheva sasiMhA, mAleva vadhyakalpitA, gandhayuktiriva saviSA, vAhinIva nadI senA vA antarduSTA, madireva garAntA, yogakanyA strIriva yogaparA zAlinI gRhiNI, evaM nArI loke vijJeyA bhavet svaguNodayA prakaTIkRtastrIdoSA (2 - 4) / / kulAnAM tUtsAdanaM dravyahInAnAM lAghavam anAdaraH sarvaduHkhAnAM pratiSThA niSThA nidhanaM cAryikANAM vairANAM gambhIra guptaM gRhaM saddharmacAriNAM vighno duSTAzvaH muktakhalinaH, evaM zrutA loke kimaGganA kustrI, lAghavo akhalINaM balavaM ti paJcama-SaSThazlokayoH padeSu liGgaviparyayaH (5, 6) / / yatra tu grAmeSu nagareSu vA strI balavatI tadanazvasya zunAdehSA zabda iva parvarahiteSu vA dineSu muNDanamiva bhavati (7, 8) / / hutAzAd bhayaM dAho viSAnmaraNaM zastrAcchedo vyAlAd dazanam (9) / / zaGkanIyaM ca yad vastu yaccApratIkAraM tad suSThu vyaktaM jAnIyAd yo yujyamAnAni yujyamAnAnAM vastUnAmanuyojayitA bhavati (10) / / yatra ye samArambhA ye vaiteSAM sAnubandhA bhavanti tAni vastUni suSThu jAnIyAt, naitat sarvavinizcaye naitaddhitAhite anAdRtya nizcayanIyam (11) / / yatra yeSAM samArambhANAM sukhotpattirbhavati ye vaiteSAM sAnugAmino'nugamasahitA vinAzino vA viparItaM vA bhavanti tAn jAnIyAt kAlavedavid, veda itIha laukikaM jJAnam (12) / / (13) (14) / / navamazlokAdArabhya parisADI kamme tti-- Adi-RSibhASitaM puSkarapatropamAntamanubadhyate iti vyktm|| dagabhalAdhyayanaM grdhbhiiyetyprnaamkm| 23 dve maraNe'smiMlloka evamAkhyAyete, tad yathA sukhamRtaM caiva duHkhamRtaM caiv|--atr vijJaptiM vyakhyAnaM brviimi| imasya khalu mamIkAriNo'samAhitale zasyAsamAhitamanovRttikasya gaNDa iti granthyarthe tena parighAtitasya bAdhitasya bandhanaparighAtasyeti pATho'zaGkanIya eva gaNDabandhanapratighAtaM krissyaami| alaM puro-matena duHkhaM mrnnmiti| tasmAt taM pUrvoktaM kRtvA jJAna-darzana-cAritrANi prtisevissye| jJAnena jJAtvA darzanena dRSTvA saMyamena saMyamya tapasA'STavidhakarmarajomalaM vidhUya vizodhyAnAdikamanavadanaM dIrghAdhyAnaM caturantasaMsArakAntAraM vyatipatya RSibhASita saMskRta TIkA 447

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zivamityAdivizeSitaM siddhigatinAmadheyaM sthAnaM saMprApto'nAgatAdhvAnaM zAzvataM kAlaM sthAsyAmIti pratibodhitasya ksyciddhyvsaayH|| raamputriiyaadhyynm| 24 sarvamidaM purA bhavyaM bhavitavyAvekSam, idAnIM punarabhavyaM bhavitavyAnavekSa bhvti| cyavante khu bho nairayikA nairayikatvAt tiryaMgyonastiryagyonitvAnmanuSyA manuSyatvAd devA devatvAd, anuparivartante jIvAzcaturantaM saMsArakAntAraM krmaanugaaminH| tathA'pi mama jIva ihaloke sukhotpAdakaH, paraloke daHkhotpAdako'nijo'dhruvo'nityaH, aNitie aNicce tti pade samavyutpattI, sajati yAvanmuhyatyadhyupapadyate vinighaatmaapdyte| imAM ca punaH zaTana-patana-vikiraNavidhvaMsanadharmAmanekayogakSemasamAyuktAM jIvasyAtIl saMsAranirvyaSTiM karoti lokaprapaJcaM sevte| imAM saMsAraniya'STiM kRtvA sNsaarkaantaarmnuprivrtte| taM tvanuvRtya saMvega-nirvedau gata iti arthapUraNArthamadhyAhAryaM, paraM tu zivamityAdi yAvat ciTThissAmi tti apAsyaM mithyeha niveshittvaat| tasmAdadhruvamazAzvatamidaM saMsAre sarvajIvAnAM saMsRtikAraNagiti jJAtvA jJAna-darzana-cAritrANi seviSye tAni sevitvA saMsArakAntAraM vyatipatya zivaM sthAnamabhyupagataH sthAsyAmItyatra nishcyH| vADadhANe tti padasyArtho na jJAyate (1) (2) / / vaTTi tti vRttiH parivartaH, zIghrayA tayA samAyuktA rathacakre yathA'rAH sphaTanto vA bhaGgarA vallicchedAstathA zarIriNaH puruSasya suhadukkhe tti dvivacanaM saMskRtakalpam (3) / / saMsAre sarvajIvAnAM gRddhiH saMparivartata udumbaratarUNAM prasavadohado yathA vyasanotsavakAraNaM stryaGgaceSTAdInAM hetuH (4) / vahnimityAdi sadyo medhamiva cintayed akANDa Agamana-gamanazIlam (5) / / (6) (7) (8) (9) (10) / / vatteyaNiccata tti vartate varteta vA'nityatA, SoDaze'pi zloke evameva (11) / / (12) (13) (14) (15) (16) (17) / / yA kAntirvayo'vasthA vA yena karmaNA yujyate tAdRzI tasyA nirvRttirbhavati vAcaH pratizrudiva (18) / / tAhaM tAsAm, iha sambandhe tu tAbhyAM kAnti-vayobhyAM kRtenodayenodbhUtA nAnAgAtravikalpitA anekagAtreSu kRtA bhaGgodayAH saMsAre sarvadehinAmanuvartante tAbhyAmanityatvAt (19) / / (20) / / atha krmocyte| budhyate caiva karma hetuyuktaM zubhAzubhaM yathA vallInAM phalAphalaM paryAptaphalAnyaparyAptaphalAni ca budhyante (21) / / svayamAtmaprayatnena cchinnAdAnamapyupAdAnaM chinnaM yasya tat karma bhujyate, na tad vaya'te'vazyaM vedanIyaM bhavati, yathA vallInAM phalAphalamiti pUrvavat pUrvotpannaM chinnamUlamapi bhujyate (22) / / (23) / / aprarohi yathA bIjaM dhUmahIna ivAnalo naSTasaMjJo 448 isibhAsiyAI suttAI

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bhraSTopadeza iva dezako gurustathA karma cchinnamUlaM ( 24 ) / / yena karmaNA yujyate puruSastAdRzaM veSaM dhArayati naTo yathA raGgamadhye vRttakAntisamarthaH (25) / / citrA nAnAprakArA vividhodayA ca dehinAM saMsArasaMntatiH sarve drumAlayA vanAnIva bhavanti sarvapuSpaphalodayAH (26) / / (27 30 yathA paJcadaze'dhyayana ekAdazAdayaH zlokAH) caJcalaM sukhamAdAya saktA mohe mAnavA bhavantyAdityarazmitaptA iva matsyAH kSIyamANapAnIyAH ( 31 ) | | adhruvaM rAjyaM saMzritA narA avazAH saMkSayaM prApnuvanti phalArthina iva cchedyaM tarumArUDhAH (32) / / (33) (34) / / mohamohito mohInAM madhye krIDati mohI yathA grahINAM grahavatAM grahagRhItAnAM madhye grahI yathArthaM grahamohitaH (35) / / nAnyat karma nAnyeSAM dehinAM karma badhnanto nirjarayantazca bhavanti dehinaH, kiM tu svakIyameva, yathA vArigrAhA ghaTIto ghaTyamAnanibandhanA bhavanti, gRhItaM vArimAtraM ghaTImAtrAdhInaM bhavatIti bhAvaH ( 36 ) / / badhyate mucyate caiva jIvAzcitreNa nAnAprakAreNa karmaNA, yathA rajjupAzairbaddhaH kazcidanyasya prayogeneryate cAlyate (37) / / (38) ( 39 ) / / nizcalaM kRtArogyaM trailokyasaMskRtaM sthAnamuttamaM prApnuvanti jIvAH sarvajJamArgAnugatAH ( 40 ) || harigiryadhyayanam / 25 tatazcAmbaTaH parivrAjako yaugandharAyaNamevamavAdId yathA devAnupriya, manasi me garbhavarSAbhyo maithunAd viratiH, kathaM na tvaM brahmacArI bhavasIti / tato yaugandharAyaNo'mbaTaM parivrAjakamevamavAdId yathA hAritAH puruSA ebhirebhizca tAvadAdAnaiH krmopaadnaiH| ye khalu hAritAH pApaiH karmabhiraviyuktAste khalu garbhavarSAsu sjnti| te svayameva prANino'tipatantyanyAnapi janAn prANino'tipAtayantyanyAnapi janAn prANino'tipAtayato'numodayanti samanujAnanti, evameva mRSA bhASanta ityAdi karaNatrikam, aviratA apratihatApratyAkhyAtapApakarmaNo manujA ityatatkSaNAt paThitavyatvAdihApAsyam, te svayamevAdattamAdadate abrahma-parigrahI gRhNantItyAlApakaH pUrvavat / evameva te'saMyatA'viratA apratihatApratyAkhyAtapApakarmaNaH kriyAvanto'saMvRtA ekAntadaNDA ekAntabAlA bahu pApaM karma kalikaluSaM samarjyetazcyutA durgatigAmino bhavantyebhirhAritA AdAnaiH / ye khalu AryAH pApaiH karmabhirvipramuktA bhavanti te khalu garbhavarSAsu na sjnti| te na svayameva prANino'tipatantItyAdi viparItaM pUrvaM yAvadakriyAvantaH saMvRtA ekAntapaNDitA vyapagatarAgadveSAstriguptiguptAstridaNDoparatA niHzalyA AtmarakSiNo vyapagatacatuH kaSAyAzcaturvikathAvivarjitAH paJcamahAvratadharAH, dhara tti aparityAjyaM, pustakeSu tu na dRzyate, tigutta tti trigupta na RSibhASita saMskRta TIkA 449

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yathAsaMkhyaM, paJcendriyasaMvRttAH SaDjIvanikAyasuSThuniratAH saptabhayavipramuktA aSTamadasthAnahInA navabrahmacaryayuktA dazasamAdhisthAnasaMprayuktA bahu pApaM karma kalikaluSaM kSapayitvetazcyutAH sugatigAmino bhavanti / he bhagavannambaTa, te sUtramArgAnusAriNaH kSINakaSAyA dAntendriyAH zarIrasaMdhAraNArthaM yogasaMdhAnAya navakoTiparizuddhetyAdiprasiddhalakSaNaM piNDaM tAdRzAM bhikSAM zayyAM copadhiM ca gaveSamANAH sAdhavaH saGgatagatahasitabhaNitaiH sundarastanajaghanaizca pratirUpA rUpavatyaH striyo dRSTvA na teSAM manasA'pi prAdurbhAvaM gacchanti maithunArthA grAmadharmAH / etAvadeva RSibhASitamityambaTasya saMbodhitatvAdanumeyam, zeSANAmRSibhASitAnAM vAgvRttiM tvanusRtya hAritA ityAdi laghuvAkyaM yaugandharAyaNabhASitamiti / kathametaditi kathaM sA kSINakaSAyatA dAntendriyatetyucyate / sA bhavati vigatarAgatA sarAgasyApyapekSyeti kevale strIviSaye na tu sarvathA hatamohasyetyartha iva dRshyte| tatra tatretaretareSu kuleSu piNDaM gaveSamANA ityAdi paJcadazAdhyayanavat ( 1 ) / / sa zuddhapiNDaH kathamiti hasti - mahAvRkSanidarzanaM, pAutti pAtram, tailapAtradharmamapramAdaguNavarNanagarbhaM paJcacatvAriMzAdhyayanasya dvAviMze zloke sUcitaM kimpAkaphalanidarzanaM mUDhatvaprakAzakaM ca / aparaM ca yathA nAmaikaH zAkaTiko'kSaM prakSedeSa mama na bhaGkSyati bhAraM ca me vahiSyatIti cintayan, etayopamayA zramaNo nirgranthaH SaTsu sthAneSvAhAramAhArayan nAtikrAmati, tad yayA vedanA - vaiyApRtyaIryA-saMyama-prANavRtti-dharmacintetyeteSAmarthAya / aparaM ca-yathA nAmaiko jatukArako'GgAreSvagnikAyaM nisRjedeSa me'gnikAyo na vikSAyiSyati jatuM ca tApayiSyAmIti cintayannemayopamayA ityAdi pUrvavat / atyacca -- yathA nAmaiko iSukArakastuSeSvagnikAyaM zeSaM tadeva, kevalamiSu tApayiSyAmIti / ambaTAdhyayanasya yaugandharAyaNAdhyayanamiti yuktataraM nAma bhavet / 26 kataro dharmaH prajJaptaH ? dharmaM na samyag jAnItheti bhAvaH / he AyuSmantaH sarvaM dharmaM yadi vA he sarve AyuSmanto dharmaM mama matto vA zRNuta ! kenArthena brAhmaNavarNAbhA na tu brAhmaNAH santo mAhaNa tti mA hanteti zleSAd yuddhaM zikSante hiMsAM prakurvanti (1) / / zastrajIvino hi yAge bhavanti brAhmaNAH, laukikavyApAreSu tu rAjAnaH kSatriyA vaNijo vaizyAzca svadhAmAni svagRhANi svAtmano vA pinidadhati nirundhanti vivekAt brahmapAlanAcceti tRtIya zlokasyottarArdhaM dvitIyasya pUrvArdhana sambandhanIyam ( 2 - 3 ) / / andhena yugenAcakSuSmatA vAhayugmena viparyasta 450 isibhAsiyAI suttAI

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uttarAdharasminnadhvani rAjarathamArUDha iva aDaNIe tti mArge yuddhamArabhate, na tu yuddhabhUmau, so'brAhmaNo yad yaddhiMsanakarma prakaroti tat sarvaM sarvathA hatabuddheriva nirarthakamiti bhAvaH (2-3) / / yathArthanAmA brAhmaNo na dhanvI na rathI na zastrapANiH syAnna mRSA brayAnna cauryaM karyAnna maithunaM gacchanna parigrahaM gRhNIyAt, syAt tu niyuktAnAmAjJApitAnAM dazAnAmapi dharmAGgAnAM dhyAnAdhyayanaparAyaNaH 4-5) / / guptaiH sarvendriyaiH satyaprekSI syAcchIlaprekSI ca saptasvapi zIlAGgeSu niyukteSu (6) / / SaDjIvanikAyahitaH sarvasattvadayAparaH sa brAhmaNa iti vaktavyo yasyA''tmA vizuddhyati (7) / / divyaM sa kRSi kRSennArpayenna tAM munycet|-aatmaa kSetraM tapo bIjaM saMyamo yugalAGgale dhyAnaM ca phAlo nizitaH saMyamazca dRDhaM bIjamiti pAdaH saMdigdhapAThaH paunaruktyAcchandaso'zuddhatvAcca (8) / / kUTesu vaJcakeSu puruSeSvakUTatvaM saralatvamaGgIkaroti, asmiMstu pAde kRSyupamA na dRzyate, vinayo niyamanamiva sthitaH, titikSA ca haleSA, dayA-guptI ca pragrahau (9) / / samyaktvaM gocchaNavo tti ajnyaataarthH| samitistu zamilA, dhRti-yokatra-susambaddhAste ye sarvajJavacane ratAH (10) / / paJcaivendriyANi tu kSAntAni dAntAni nirjitAni ca yAni brAhmaNeSa tAni gorUpANi gaMmbhIraM kRSi kRSanti (11) / / tapastasya nirvyAjasya brAhmaNasyAvandhyaM bIjaM, ahiMsA paramaM nidhanaM gotraM vyavasAyastasya dhanaM, saGgrahaH saMyamo yuktau balivardI (12) / / dhRtirbalaM vasudhaikA, zraddhA ca nizcalA methidhuro'vaSTambhaH, bhAvanA tu tasya vRtiH, IryA susaMvRtaM dvAram (13) / / kaSAyAstasya mardanaM, kIrtivAdazca tatkSamA, nirjarA tu ISAM lunAmi, evaM duHkhAnAM niSkRtirbhaviSyatIti tadabhiprAyaH (14) / / etAM kRSi kRSTvA sarvasattvadayAvahAM brAhmaNaH kSatriyo vaizyaH zUdro vA'pi vizuddhyati (15) / / maatnggiiymdhyynm| 27 sAdhu sAdhoH sAdhu vA sucaritamavyAhatAbAdhitA zramaNasampacchramaNaiH saha sNvaasH| na ciraM laukikajanena saMvasenmuniH, saMvAsena hi sneho vrdhte| anityacAriNo bhikSoH karmaNo hetorAtmArtho duHkhAyate duHkhamApadyate (1) / / snehabandhanaM prajahAya dhyAnAdhyayanaparAyaNo bhvti| nihitena vazIkRtena sadApi cetasA nirvANAya matiM saMdadhyAt (2) / / yo bhikSuH pareNa sakhyamAgatastasya karNasukhaM vacanaM brUyAt so'nupriyabhASakazcATukAraH khalu mugdha AtmArthe hIyate niyamAt (3) / / yo lakSaNa-svapna-prahelikAH kutUhalAdAkhyAti, tasya naro jano dAnAni prayojayet, tat tAdRzaM karaNaM zrAmaNyAnmahadantaraM bhavet viparItaM bhavedityarthaH (4) / / cela tti ceTako dAso, yazceTakopanayaneSu AvAhavivAheSu vadhUvareSu ca pArthivAnAM yuddheSu cAtmAnaM RSibhASita saMskRta TIkA 451

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yojayati tAnyapatiSThati, yo vA jIvanahetorAtmanaH pUjanArthaM kiJcidihalokasukham ihalokasya manojJaM prayunakti prakarotyarthiviSayeSu pradakSiNaH, ubhayeSAM tAdRzaM karaNaM zrAmaNyasya viparItam (5-6) / / vyapagatakuzalastu saMchinnasrotAH zoko vA premNA dveSeNa ca vipramuktaH priyApriyasaho'kiJcanazcAtmArthaM na jahyAd dharmajIvo (7) / / vaartrkaadhyynm| 28 chinnasrotaso niruddhAsravAn bhRzaM kuruta sarvAn kAmAn srvshH| kAmA manuSyANAM rogA bhavanti, kAmA durgativardhanAH (1) / / nAseveta munirmRddhimekaantmnupshyn| akAmAH punaH kAmAn kAmayamAnA durgatiM yAnti (2) / / ye kAmeSu lubhyanti teSAM trividhaM jagat tucchamiva bhavati kAmeSvadhyupapannA bahavo jIvAH klizyanti (3) / / (4) (5) (6) (7) (8) (9) (10) (11) (12) (13) (14) (15) (16) (17) (18) (19) (20) (21) / / aJjanasya kajjalasya kSayaM valmIkasya ca saJcayaM madhunazcAhAraM cirakAlInaM dRSTvA puruSasya saMyama udyamo varaH zreyAn bhaven, na tu kAmaH (22) / / uccAvacaM gotramadhikRtya vikalpaM bhAvanayA'nuprekSAdinA vibhAvayet, na haimaM dantakASThaM khAdet khAdituM kAmayeta cakravartyapi (23) / / he suvihitapuruSa, alpakAlakamantaraM kSaNastokamuhartamAtraM prApya tasya vibhAvayato'pi vipulaH phalAgamaH, kiM punastasya yaH siddhi prati parAkrAmet ? / / aardrkiiymdhyynm| 29 sravanti sarvataH srotAMsi, kiM na srotonivAraNam? kathaM srotaH pidhIyata iti pRSTo munirAkhyAyAt (1) / / jAgrato'pramattasya munerindriyANi paJca suptAni, suptasya munestu paJca jaagrti| paJcabhiH suptai raja AdIyate paJcabhirjAgrabhI rajaH sthApayet (2) / / zabdaM zrotraM, rUpaM cakSurgandhaM ghrANaM, rasaM jihvA, sparza tvagupAdAya manojJaM vA pApakaM vA manojJe na rajyet, pApake na praduSyet manojJe arajyati munau, itarasminnamanojJe na daSTe, avirodhiSadAsIneSu vastuSvasupto bhavejjAgRyAt, evaM srotaH pidhIyate (3-12) / / (13) (14) (15)....vidheyaM gaja....(16) (17) (18) (19) / / vrdhmaanaadhyynm| 30 yathAsatyamidaM srvm| iha yat kriyate karma tat parataH paraloke'vabudhyate, mUlasikteSu vRkSeSu teSAM zAkhAsu phalaM dRzyate (1) / / (2) (3) / / hiMsan 452 isibhAsiyAI suttAI

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hantAraM labhate (4) / / (5) / / bhadrakAni bhadrakAnIti manyante janAH, madhuraM madhuraM paruSaM paruSamiti manute, kaTukaM kaTukamiti bhaNitam (6) / / kalyANamiti bhaNataH kalyANaitatpratizrut, pApakamiti pApakA (7) / / (8) / / vaayvdhyynm| 31 pAIyAdhyayanasya pRcchA iha yojyante vyaakrnnaiH| ko'yaM lokaH? jIvAzcaivAjIvAzcaiveti lokaH? caturvidho loko vyAkhyAtastadyathA dravyataH kSetrataH kAlato bhaavtH| kasya vA lokaH? AtmabhAva AtmanA bhavati loka iti yojym| svAmyamuddizya jIvAnAM loko, nirvRttiM niSpattimuddizya jIvAnAM cAjIvAnAM c| ko vA lokabhAvaH? anAdiko'nidhanaH pAriNAmiko lokbhaavH|| kena vA'rthena loka iti procyate? lokatIti lokH| kA gatiH? jIvAnAM ca pudgalAnAM ca gatirdravyataH kSetrataH kAlato bhaavtH| vyAkaraNasya tu pAThAntaraM yathA jIvazcaiva gamanapariNatAH padgalAzcaiva gamanapariNatA iti| kasya vA gatiH? jIvAnAM ca pudgalAnAM ca gtirityaakhyaataa| kecittu paThanti yathA dvividhA gatistadyathA prayogagatiH svecchayA gatirvisaMsA gatistadviparItA jIvAnAM ca pudgalAnAM ceti| ko vA gatibhAvaH? anAdiko'nidhano gtibhaavH| pAThAntaraM tu yathA audayikapAriNAmiko gatibhAva iti| kena vA'rthena gatiriti procyate? gamyate iti gtiH| anye tu gamyamAnA iti gatiriti ptthnti| imAni catvAri pAThAntarANyasyAdhyayanasyAnte gativyAkaraNagranthAt prabhRti sAmittaM ti yAvadayaM dvitIyaH pATho dRzyata iti prveshitaani| uttaragAminAmapi sUtrANAM sa dvitIyaH pATha iti vkssyte| UrdhvagAmino jIvA, adhogAminaH pudglaaH| karmaprabhavA jIvAH, pariNAmaprabhavAH pudgalAH; karmaM prApya phalavipAko jIvAnAM, pariNAma prApya pudglaanaam| dvitIyaH pAThastu pApakarmakRto jIvAnAM pariNAmaH, sa eva pudglaanaamiti| na kadAcidiyaM prajA manuSyAdikA'vyA bAdhasukhamanuparuddhasukhameSeta kazAM kazAyitvA hiMsAM kRtvaa| dvitIyapAThastu yathA na kadAcit prajA prAkArSId aduHkhmiti| jIvA dvividhAM vedanAM vedayantyanubhavanti, tadyathA prANAtipAtena yaavnmithyaadrshnen| viramaNapadaM tviha na yujyte| asyeha dRzyamAnatvAd vRddhalekhakadoSeNa vismRtAni kAnicit suutraanniitynumiiyte| pUritaM tvidaM chidraM II-pustakena yathA evaM yAvanmithyAdarzanazalyena kRtvA jIvAH zAtanAM vedanAM vedynti| prANAtipAtaviramaNena tu yAvanmithyAdarzanazalyaviramaNena kRtvA jIvA azAtanAM vedanAM vedyntiiti| etenaiva prakAreNa dvitIyapAThena pUritaM chidraM yathA AtmakRto jIvA bhavanti, kRtvA kRtvA yad yad kRtavantastat tad vedayanti, tad yathA prANAtipAtena yAvat prigrhenneti| sa eva dvitIyaH pATho'nubadhyate yathA eSa khalvasambuddho'saMvRtakarmAntazcAturyAmiko nirgrantho'STavidhaM karmagranthiM prakaroti, RSibhASita saMskRta TIkA 453

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sa ca catuHSu sthAneSu vipAkamAgacchati, tadyathA nairayikeSu tiryakSu manujeSu devessu| AtmakRtA jIvA na parakRtAH kRtvA kRtvA vedayanti, tadyathA prANAtipAtaviramaNeNa yAvat prigrhvirmnnenn| eSa khalu saMbuddhaH saMvRtakarmAntazcAturyAmiko nirgrantho'STavidhaM karmagranthiM na prakaroti, sa ca prAgukteSu catuHSu sthAneSu na vipaakmaagcchti| AdipAThastu mithyAdarzanaviramaNenetiprabhRtyanubadhyate yathA kiM tu jIvAH zAtanAM nAzanAM vedanAM vedynti| yo yadarthaM yadvastuno bibheti tat na samucchetsyate arthAt sa eva smutthaasyti| niSThitakaraNIyaH san maDAi tti mRtAdI prAzukabhojI, upalakSaNatvAdeSaNIyAdIti vyAkhyAprajJaptivRttyanusAreNa vyaakhyeym| sparyuketi sthAne tu prAzuketyayuktaM pravadanti vRttikaaraanuyaayinH| mRtAdI nirgrantho niruddhaprapaJco vyavacchinnasaMsAro vyavacchinnasaMsAravedanIyaH prahINasaMsAraH prahINasaMsAravedanIyo saMsAramArgAn na punarapyatratvaM smaagcchti| paaviiymdhyynm| dvitIyapAThastu samApadyate yathA loko na kadAcinnAsInna kadAcinna bhavati na kadAcinna bhaviSyati, abhUcca bhavati ca bhaviSyati ca, dhruvo nityaH zAzvato'kSayo'vyayo'vasthito nityo bhavati, yathA nAma paJcAstikAyA na kadAcinnAsannityAdi evameva loko'pi| samAptaM paatthaantrm| 32 divyAM bho kRSi kRssennaarpyet|--kutH kSetraM kuto bIjaM kutastava yugalAGgale? gA api tava na pazyAmi, he Arya, kA nAma tava kRSiriti praznAH (1) / / AtmA kSetraM tapo bIjaM saMyamo yugalAGgale ahiMsA samitizca yogyA, eSA dharmAntarA dharmagarbhA kRSiH (2) / eSA kRSiH alubdhasya puruSasya zubhatarA'tizubhA vyAkhyAtA, eSA bahusatI atisAdhvI paralokasukhAvahA ca bhavati (3) / / etAM kRSi kRSTvA sarvasattvadayAvahAM brAhmaNaH kSatriyo vaizyaH zadro'pi vA siddhayati (4) / / piGgAdhyayanaM SaDviMzasya dvitIyapATha iv| 33 dvAbhyAM sthAnAbhyAM bAlaM jAnIyAt, dvAbhyAM sthAnAbhyAM paNDitaM jAnIyAt yathA samyakprayogena ca mithyAprayogena ca karmaNA bhASaNena ceti shlokaardhm| durbhASitayA bhASayA duHkRtena ca karmaNA kAryAkAryavinizcaye bAlametaM vijAnIyAt (1) / / (2) (3) / / subhASitayA bhASayA sukRtena ca karmaNA parjanyaH kAlavarSIya yazo'bhigacchati (4) / / (5) (6)|| sAdhubhiH saMgamaMca saMstavaM ca dharmaM ca kuryAditi spaSTaM, kutastu dharmasya viparItamadharma, kuryAditi na jJAyate (7) / / (8) / / kSayi 454 isibhAsiyAiM suttAI

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pramANaM vArtA ca deyAd yo dhanamarjayati, saddharmavAkyadAnaM tvakSayamamRtaM ca mataM bhavati (9) / / puNyaM tIrthamupAgamya pretya bhuJjyAddhItaM phalam, saddharmavAridAnena kSipraM tu. zudhyati manaH (10) / / (11) (12) (13) (14) (15) / / kalyANamitrasaMsarga kRtvA saMjayo mithilAdhipaH sphItaM bhuktvA tanmUlaM bhojanaM mUlaM bhavati yathA tathA divaM gataH (16) / / (17) / / aarunniiyaadhyynm| 34 paJcasu sthAneSu paNDito bAlena parISahopasargAnudIryamANAn samyak saheta kSameta titikSAdhivAsayeta, tadyathA bAlaH khalu paNDitaM parokSaM paruSaM vadet, tat paNDito bahu manyeta yathA diSTyaiSa bAlo me parokSaM paruSaM vadati, na prtykssm| mUrkhasvabhAvA hi bAlAH, na kiJcid bAlebhyo kartRbhyo na vidyata iti| tat paNDitaH samyak shetetyaadi| bAlaH khalu paNDitaM pratyakSameva paruSaM vadet, tat paNDita ityAdi yAvat pratyakSa vadati, na daNDena vA yaSTyA vA leSTunA vA muSTyA vA bAlaH kapAlena vA'bhihanti tarjayati tADayati paritADayati paritApayati udvApayati vyaapaadyti| mUrkha ityAdi puurvvt| bAlazca tti saMyojane cedarthe vA paNDitaM daNDenetyAdi yAvad udvApayet, tat paNDita ityAdi yAvaddvApayati, na kenacicchastrajAtena kiJciccharIrajAtaM zarIrabhAgamAcchinatti vA vicchinatti vaa| mUrkha ityAdi puurvvt| bAlazca ced vA paNDitaM kenacicchastrajAtenetyAdi yAvad vicchindyAt, tat paNDita ityAdi yAvad vicchinatti vA, na jIvitAda vypropyti| mUrkha ityAdi puurvvt| bAlazca paNDitaM jIvitAd vyaNaparopayet, tat paNDita ityAdi yAvad vyaparopayati, na dharmAd bhrNshyti| mUrkha ityAdi puurvvt| yena kenacidupAyena paNDita AtmAnaM muJcet doSAd baalenodiiritaat| tadapi sa doSa eva tasya paNDitasya hitaM bhavet (1) / / apratijJabhAvAduttaraM na vidyate, svayaM paNDito veSAn anekarUpAn bhaviSyadbhavAn na prakaroti yadi vA vese tti dose tti sthAne lekhnbhrmaat| apratijJa iha loke bhavati yathArtho brAhmaNaH (2) / / dInena sAmAnyena puruSeNa kiM kriyate dehakAGkSaNAt NaNNattha tti anyatra, na kinycidityrthH| dInasya kAlakAGkSaNaM prAyopagamanAdinA mRtyupratikSaNaM vA lokAdananyatvaM vA AtmasvabhAvasya hIyate na jJAyate (3) / / (4) (5) (6) / / isigirydhyynm| 35 catuHSu sthAneSu khalu bho jIvAH kupyanto mAdyanto gUhanto lubhyanto vajraM samAdadati vajraM samAdAya caturantasaMsArakAntAre punaH punarAtmAnaM parividhvaMsayanti, tad yathA krodhena mAnena mAyayA lobhen| teSAM ca kaSAyANAmahaM parighAtahetora RSibhASita saMskRta TIkA 455

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kupyannamAdyannagRhannalubhyaMstriguptastridaNDavirato niHzalyo'gAravaH strIbhakta-deza-rAja-vizeSitacaturvikathAvivarjitaH paJcasamitaH paJcendriyasaMvRtaH zarIrasaMdhAraNArthaM yogasaMdhAraNArthaM navadoSakoTiparizuddha dazadoSavipramuktam udgamotpAdanadoSazuddhaM tatra tatretaretareSu kuleSu parArthaM kRtaM parArthaM niSThitaM vigatAGgAraM vigatasarasAhAra-dhanavaddAtRvarNanaM vigatadhUmaM virasAhArakRpaNadAtRnindanavarjitaM zastrAtItaM zastrapariNataM piNDaM zayyAmupadhiM caiSa bhAvayAmItyarSiNA bhaassitm|ajnyaanviprmuddhaatmaa pratyutpannAbhidhArakaH kopaM mAnaM mAyAM lobhaM kRtvA mahAbANamAtmA vidhytyaatmaanm| manye bANena viddha ekameva bhavaM vinIyate, krodha-mAna-mAyA-lobhabANena viddhastu bhavasantatiM nIyate janaH (1-8) / / (9) (10) (11) (12) / / svasmin gRhe pradIpte kiM paraM gRhaM dhAvasi? svameva gRhaM niricya tato gacchet paraM gRham (13) / / AtmArthe jAgRhi, mA bhUH parArthAbhidhArakaH, tAdRzasyAtmArtho hIyate (14) / / (15) (16) (17) / / jAgRhi, mA svapihi, mA dharmacaraNe pramattasya tava caurAH paJcendriyAdayaH kaSAyAntAH saMyamayogayordurgatigamane vA bahu karma kAryuH, hiDa tti karmavizeSaNaM tvajJAtArtham (18-20) / / ajJAta aTTAlake jAgracchocanIyo'si NAhisi tti yathAM kazcid dhanahIno vraNitaH sannauSadhamUlyamavindan dAtuM na zakyaH (21) / / he narA, jAgRta nityam! jAgrato hi suptaM svapnameva jAgarti dharme jAgrato'pramattasyAlasyaM na vidyate svpnklpmityrthH| yaH svapiti na sa-sukhI, jAgrat tu sukhI bhavati (22) / / (23) / / auddaalkiiymdhyynm| 36 bhRzamutpatatA krodheneti zeSaH utpatantaM kaJcit priyeNa priyavacanena vakSyAmi kiM zAntaM pApamiti sAntvanaM vakSyAmyuta Na santaM ti azAntaM taM puruSamiti zeSo vakSyAmi yathA he tuSa tuSakalpa niHsArajaneti? etattu munerna yujyata iti bhAvaH--mama cAnyeSAM ca kopaH pAtraM prati kiJcit puruSaM mukto duHkhAvaho bhvti| tasmAt khalutpatantaM sahasA kopaM nigRhNantu munayo yadi vA utpatan kopo nigRhiitvyH| mohaM ti mohaH (1) / / varterbalaM na kSiptaM nAvamantavyam, krodhAgnestu balaM paraM paramaM vaDheralpA gatiH, kopAgneramitA (2) / / (3) (4) (5) (6) (7) / / pUrvaM merugirivad gambhIrasAre'pi saMyame bhUtvA sthitvA kopodgamarajasA dhUta AvRto'sAratvamatirchatyabhigacchati (8) / / mahAviSa ivAhiH sarpo dRpto'dattAGkurodayo'GkurAyApyudayo na datto yena sa tathA caret sa ruSyaMstiSThati viSaM ca vRthA muktavAn nirviSatvamupAgato bhavati, evaM tapobalastho'pi nityaM krodhaparAyaNo'cireNApi kAlena taporiktatvamRcchati (9-10) / / gambhIro'pi taporAzirjIvAnAM sAdhubhiH puruSairduHkhena kRcchrataH saMcitaH, 456 isibhAsiyAI suttAI

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kopAgnistvAkSepiNAmAkarSatAM tapaHkASThAni dahati kSaNAt vanakASThAnIva dAvAgniH (11) / / (12) (13) (14) / / mahArAjatti sambodhanaM zlokasyAnyasmAt kasmAccidanvayAdihAvatAritatvaM prakaTIkaroti (15) / hRSTaM karoti puruSamanirudhyamAnaH kopaH, vimucyamAnastu bhasma karoti bhasmIkaroti, hRSTaM ca bhasma ca samIkSya prAjJo jitAtmA sadA kopaM nirundhyAt (16) / / taaraaynniiymdhyynm| 37 sarvamidaM jagat puro'dkmaasiit| atrANDaM saMtaptamatra lokaH sambhUtaH, atra sAzvAso jAtaH, idaM no'smAkaM mate varuNavidhAnamiti kecit| anye tUbhayataH kAlamubhayataHsaMdhyaM kSIraM navanItaM madhu samitsamAhAraM kSAraM zaGkha ca piNDayitvA'gnihotrakuNDaM pratijAgarayamANo vihariSyAmIti tasmAdetat sarvamiti brviimiiti| vayaM tu navi tti na mAyA naivAdbhutavidhAnaM mantavyaM, kiM tu na kadAcinnAsInna kadAcinna bhavati na kadAcinna bhaviSyati ca loka iti vdaamH| pappaNNaM iNaM socca tti pratyutpannaM vartamAnamidaM zrutveti trINi padAni zlokapAda iva dRzyante na ca pUrvagatena na naiva pazcAdgatena sambaddhaM shkyaani| sUryasahagato nirgrantho gacchedarthAd yatraiva sUryo'stamiyAt kSetre vA nimne vA tatraivoSitvA prAduH prabhAtAyAM rajanyAmatItAyAM rAtrAvutthite sUrye sahasrarazmau dinakare kIdRze? tad aupapAtikapAThenocyate : vikasitotpale conmIlitakamalakomale ca paNDuraprabhe raktAzokaprakAze ca kiMzukazukamukhaguJjArdharAgasadRze ca kamalAkaraSaNDabodhake tejasA jvalati sati evaM tatkSaNameva prAcInAM vA pratIcInAM vA dakSiNAM vA udIcInAM vA dizaM purato yugamAtrameva prekSamANo yathArItyetuM tasya kalpate nirgrnthsy|| shriigiriiymdhyynm| 38 yat sukhaM sukhena labdhaM tad atyantasukhameva, yat tu duHkhaM dukhena labdhaM mA mama tena samAgamo bhUd (1) / / iti bauddharSiNA bhaassitm|--mnojnyN bhojanaM bhuktvA manojJe ca zayanAsane manojJe'gAre bauddhabhikSuH samAhito dhyAyati (2) / / sa evAmanojJaM bhojanaM bhuktvA zayanAsane cAmanojJe gRhe'manojJe duHkhaM dhyAyatyArtamapadhyAnaM karotItyarthaH (3) / / taM tAdRzamevamanekavarNakamanyatIrthakaM bhikSu nAnAguNapadArthaM vA parityajya paNDitaH prAjJo nAnyatra lubhyati, etad yathArthabuddhasya zAsanam (4) / / nAnAvarNeSu zabdeSu rUpeSu gandheSu raseSu sparzeSu zrotrAdiprApteSu gRddhiM vAkpradoSaM vA samyag varjayed buddhimAn paNDitaH (5) / / jAgrato'pramattasya munerindriyANi paJca RSibhASita saMskRta TIkA 457

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suptAnyAtmaduHkhasya kAraNAni hetavaH kAraNAd vA duHkhasyotpAdayamAnatvAt, tasyaiva tu vinAzAya saMtataM sadA prAjJo varteta (6) / / vyAdhikSayAya duHkhaM vA sukhaM vA yad yad auSadhaM bhavati tad tad vaidyasya jJAnena dezitaM diSTam, evameva mohakSayAya duHkhaM sukhaM vA yo ya upAyo diSTo gurUNA (7) / / na cikitsati kuvaidyo yadi vA na cikitsyate kuvaidyena duHkhaM sukhaM vA yathAhetu hetuvizeSa vibhajya, kiM tu sAmAnyacikitsite vaidyazAstre suyuktasya kovidasya duHkhasukhe bhavataH suujnyaate| evameva mohakSaye arthAjjJAnamArge yuktasyobhe sujJAte, na tvayuktasya hetuvizeSeNetyanayoH zlokayorarthaM grahItumasmatprayatnaH (8-9) / / saMvego narakAdigatyavalokanAt saMbhItinirvedo viSayeSvanabhiSaGga iti siddhsenH| tucche niHsAre jane saMvega iti, uttame tu nirveda ityetau dInAnAM janAnAM bhAvau yadi vA dInau ca bhavato bhAvau ceti dIna-bhAvau, tayorvizeSastayorvizeSamadhikRtya tAvad upadezanamupadezo'sti, jJAnaM lokAnAmadhyAtmavidyArUpaM vinA nAstyupadeza iti bhAvaH (10) / / nAnA'vasthodayAntare puruSANAM bhinnAvasthA anusRtya sarvajJaistIrthaMkarairbhASitA vANyupadezaH sAmAnyena gItanirmANo'padiSTAtmapariNAmA bhavati, vizeSe tu marmavedhinI pratyekapuruSasya chidrabhit (11) / / sarvasattvadayo veSo liGgalakSitaM munitvaM bhavatyanArambho'parigrahazca, sattvaM sadbhAvaM tapo dAnaM caiva jinasattamA bhASante (12) / / (13) / / kimu dAntasyAraNyenAzrameNa vA? na kiJcidityarthaH, yathA'tikrAntasya rogAd vimuktasya puruSasya bhaiSajyaM nAsti na ca zastrasyAbhedyatA, taddhi svabhAvAd abhedyam eva (14) / / subhAvena bhAvitAtmanaH zUnyamiva dRzyate'raNyaM grAme vAM dhanaM, sarvametaddhi jagad dharmadhyAnAya tasya bhavati yathA zalyavatazcitte zalyamArtadhyAnAya (15) / / durantasya tu citte nAnAvasthA vasuMdharA pRthivI duHkharUpA sarvaM ca karmAdAnAya bhavati yathA kAminazcitte kAmaH (16) / / (17)| sArthakamarthasahitamivArambhaM karaNaM nirarthakaM jAnIyAd yathA pratihastinaM pazyaMstaTaM ghAtayati vAraNaH (18) / / yo yasya kAryasya yogaH prayatnastaM sAdhayituM yo'samarthaH sa tat kAryaM sarvaM varjayati kAmIva zramaNasya nagnabhAvaM muNDabhAvaM ca (19) / / dhIraH zaraNaM jAnIyAt, na durgAdajeyAt koTiM girizikharaM zaraNarahitameti, dRptaM siMha chekaM vebhaM gajaM jambukaH zRgAlo na tejayet krodhayediti, bhojja tti pATho nirarthakaH zRgAlasya siMhAdibhoktRtvAsaMbhavAt (20) / / veSapracchAdanasaMbaddho rajoharaNAdiliGgasahito navatattvarato'saMbaddhaM tattvaviruddhaM puruSa sadA vArayet, nAlaM bhavati dhArayituM buddhimAn nAnAratiprayojakaM (21) / / sarvadA na krudhyenmuniryadi tu kenacit kAraNena brahmacArI yatiH kruddhaH saMjvalet tadAtmano mohadIpanaM varjayet, mUDhasya hi vyAdhasya sAyakaM mRgAn nApyeti na vidhyati, 458 isibhAsiyAI suttAI

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evaM mUDho munirna bhavejjJAnabhAk (22) / / pracchAdanaM veSaM rUpaM liGgaM ca nizcayena vibhAvayet, kimarthaM vA gAyati vyAdhastUSNIkA tu bhavanti pakSiNaH? gAyato'pi vyAdhasya hananAbhiprAyaM veSAcca liGgAccAnumAnti vihagA iti bhAvaH (23) / / laukikakAryanirvRttiprayojake kAryakAraNe Adeye, te eva mokSanirvRttiprayojake vizeSato vijJeye (24) / / parivAreNa ca veSeNa ca yad bhAvitaM tad vibhAvayenna ca tAbhyAM vaJcyeta, parivAreNApi gambhIreNa parivRto nIlajambukaH kathAprasiddho na rAjA'bhavacchvApadAnAmavaJcanIyatvAt (25) / / arthAdAyinamarthalobhinaM janaM jA nIyAnnAnAcittAnubhASakamanyamatAnugAminaM, tasmAd arthasantatiM nirantarArthalobhaM pazyataH zreyAn bhavatyarthAdAyibhirvisaGgo viyogaH (26) / / dambhakalpaM kRttisamaM kRtyA jambakasamAnaM nizcayena vibhAvayet nikhilaM rAjapratApasyAmoSaM kRtvopacAre vRttI parIkSyate vijJAyate (27) / / svabhAve durbalaM jAnIyAnnAnAvarNAnubhASakaM vividhajAtyanukAriNaM yathA sunandA puSpAdAne plavakAragRhaM gatA, asya tu zlokArdhasyArthaH kathAyA ajJAtatvAdaspaSTa eva (28) / / dravye kSetre ca kAle ca sarvabhAve ca sarvathA sarveSAM liGgavatAM jIvAnAM bhAvanAM vibhaavyet| (29) shaariputriiymdhyynm| 39 ya idaM pApaM karma na kuryAnna kArayed, devA api taM namasyanti dhRtimantaM dIptatejasam (1) / / (2) (3) / / caturthasya pUrvArdhamapUrNam, uttarArdhaM tu karmasaJcayaviSayaM, yasya vipAkena sAdhubhUyo'pi jAyate (4) / / rahasye khalu bho pApaM karma samaya' dravyataH kSetrataH kAlato bhAvataH karmato'dhyavasAyataH samyag aprikunycmaano'niguuhnnaalocyet| -bhadrakai rasairbhadrakena ca saMvAsena laukikajIvitena nAsti me kaarym| kIdRzena saMvAsena? yatra saJjayo kAnanavAsino mRgAn vadhAyopanAmayati vyApAdayati (5) / / snyjyiiymdhyynm| 40 ___purA acirAdeva pravrajitaH san sAdhuricchAM yadi vA purA pravrajyAyAH purastAd icchannabhilASavAnanicchAM kuryAd aatmsntossmnggiikuryaat|--icchaa bahuvidhA bhavati loke yayA baddhaH klizyati, tasmAdicchAmanicchayA jitvA sukham edhate (1) / / (2) (3) / / icchatecchA vAJcheSyate, anicchannapi tAmicchati, tasmAdityAdi pUrvavat (4) / / he sAdho, dravyataH kSetrataH kAlato bhAvato yathAsthAma yathAbalaM yathAvIryamanigUhannAlocayeriti brviimi|| dvaipaayniiymdhyynm| RSibhASita saMskRta TIkA 459

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41 yeSAmAtmA rUpamAjIvAddhetornarANAM baladarzanaM tapobaladarzanAya bhavati, ye jIvanArthamAtmanastapobalaM narAn darzayanti, te janAH svatapa AmiSaM kRtvA janaM saMnicayante melayanti (1) / / teSAM sukRtaM tapo vikrItaM bhavati tacca sukRtamAzritya jIvitaM vikriitm| karmaceSTA vyApAravanto janA ajAtyA anAryA vA mAmakAH zaThA bhavanti, etAdRzAMstAn jAnIyAt (2) / / yathocchinnagalA asrotasi zuSkasthale vA matsyA vedanaM prApnuvanti, tathA'nAgatamapazyanto durmatayaH pazcAcchocante (3) / / matsyA yathA kSINapAnIyAH kaMkAnAM ghAsamAgatA iti zlokArdhaM pUrvagatena vA saMbandhanIyaM lekhakadoSeNa vA glitmuttraardhm| pratyutpannarase gRddhA mohamallapraNunnA dRptAM balavatImutkaNThAM prApnuvanti vArimadhye vAraNA iva (4-5) / / AhAramAtrasambaddhAH kAryAkAryebhyo nimIlitacakSuSaH pakSiNo vihagA ghaTakumbha ivAvazAH pAzena saMkSayaM prApnuvanti (5-6) / / madhu prApnoti durbuddhiH kathAprasiddhaH, prapAtaM tu na sa pazyatIti zlokA) puurvvt| AmiSArthI jIvaH puruSo jIve vA jIvite samyakcAritraM hinasti (7) / / anaya~ maNiM muktvA sUtreNa guNena kevalenAbhinandati durmatiH, sa sarvajJazAsanaM muktvA mohAdikaiH kaSAyaiH svacaritraM hinasti (8) / / zrotramAtreNa, na tu mukhena grAhyaM viSaM jAnanneva tatraiva zrotreNaiva yunakti gRhNAti, AjIvArthaM tapo muktvA saMtyajya vividhaM bahuprakAreNa tapyati, tapa Azritya jIvaMstapaAjIvena jIvati (9-10) / / yo jJAnamevopajIvati sa caritraM karaNaM ca liGgaM ca jIvanArtham upajIvannavizuddhamiti jIvati (10-11) / / vidyAmantropadezai tIsaMpreSaNairvA bhAvibhavopadezaizcAvizuddhamiti jIvati (1112) / / mUlakarmabhiH kautukakarmabhiH bhASayA praNayimizcAkhyAyikopadezairavizuddhamiti jIvati (12-13) / / yo bAla AjIvako mAse mAse kuzAgreNaivAhAramAharati sa svAkhyAtadharmasya na zatatamAM kalAmarhati (14) / / paraMtu mA mAM kazcijjAnAtu mA cAhaM kaJcijjAnAmItyajJAtenAjJAtamarthaM samudAnikaM bhikSAlabdhaM caret (15) / / (16)(17) / / indrnaagiiymdhyynm| ___42-44 alpenAkiJcanyena bahu devatvaM jyeSThamuparibhavaM madhyamaM kanIyasamadhastanaM, yadi vA bahu bahUni kulAni mAnanIyAni dhanavanti vA madhyamAni kanIyAMsi dridraannyessyet| niravadye sthitasya na kalpate punarapi sAvadyaM sevitum|somiiymdhyynm| lAbhe yo na sumanA atihaSTo'lAbhe yo naiva durmanAH asantuSTaH, sa khalu manuSyANAM zreSTho devAnAmiva shtkrtuH|-jmaadhyynm| yasyAtmA 460 isibhAsiyAI suttAI

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dvAbhyAmaGgAbhyAM rAgadveSAbhyAmutpIDayadbhyAM naivotpIDyate sa rAgAGge ca vidveSAGge ca samyagAtmAnaM niycchti|-vrunnaadhyynm| 45 alpaM cAyuriha mAnavAnAM suciraM ca kAlaM yAvannarakeSu vAsaH, sarve ca kAmA narakANAM mUlam, kaoNnAma budhaH kAmeSu rametU? (1) / / pApaMca kuryAnna prANino hanyAd atigatarasaH, na kadAcid uccAvaceSu zayanAsaneSu rameta, kiM tu tAn samatikrAmed vAyuriva jalam (2)-(3) / / (4) (5) (6) (7) (8) (9) (10) / / yaM hantA'bhiyoktA vivarjayati yadviSaM naro na bhunakti yaM vA vyAlaM gRhNAti nAsti tato bhayam (11) / / sarasaM nIraM svacchaM pratidhAvantaM daMSTriNaM zRGgiNaM zvApadaM doSabhIruNo vivarjayanti, evaM pApaM vivarjayet (12) / / pApakarmodayaM prApya duHkhena duHkhabhAjanaM doSeNa ca doSodayI pApakAryANi prasUte (13) / / urvIpArAja jalaughAntAt tejanyA vA dagdhAt tRNagucchAn mRtotthitam uktasthAnebhyo mRtvA pratyAgatamanazvaraM jIvAnAM jIvitaM, jIvadeva bhavati phalamandira dhAnyAgAraM karmaphalabhAjanamiti zleSaH (14) / / yadi yo mriyamANasya vasuMdharAM pRthivIM sAgarantAM dadyAjjIvitaM vA'nayorekataraM varayasveti, tataH sa maraNabhIrurjIvitamicchati (15) / / (16) (17) (18) / / ye prANinastAMzca ghAtaM ca prANinAM ca yA priyA dayA, sarvametad vijJAya prANighAtaM vivarjayet (19) / / (20) (21) / / tasmAt prANidayArthamekAgramanA bhUtvA dayArthI munirapramatto vihared yathA kazcit tailapAtradharaH (22) / / (23) (24) / / ye bhAvenAbhinandanti jinAjJAM teSAM kalyANAni sukhAnyRddhayazca sarvathA na durlabhA bhavanti (25) / / (26) (27) / / asnAto vA yathA ramyaM saro, vyAdhito vA rogaharaM vaidyaM, kSudhito vA''hAraM, raNe yuddhe mUDho vyAkUlo vA bandI luNThitaM, vahiM zItAhato vA'pi, nivAtaM vA'nilAhatastrAtAraM vA bhayodvigna, Rnnaato vAdhanAgama, tathA zaraNaM prayato manye bhavejjinavacanaM gambhIraM sarvatobhadraM hetu-bhaGganayojjvalam (28-30) / / (31) (32) / / sarvajJazAsanaM puruSeNa prAptaM yadi tadA vijJAnaM pravijRmbhate prakaTIbhavati yathA tarUNAM cArurAgamo manojJaH prAdurbhAvo dRzyate puruSairhimavantaM giriM prAptavadbhiH (33) / / sattvAdIni vardhante yathA suSThvAkrAntaM suprayuktamauSadhaM balavIryaM yojayati zarIreNeti zeSaH (34) / / pracaNDasya krUrasya narendrasya kAntAre saMsAre ca dezikasya gurostathA vaidyasyArogyakAraNa AjJAkrodha ArogyAdyarthaM prazasto'grAjJA duHkhAvahA amanojJA dRzyate, paraMtu yannarendrAd yacca ye saMsAre dezakAMstebhyaH zAsanaM vaidyAd vA rogodghAto rogonmUlanaM sarvametaddhite hitamatihitaM bhavati (35-36) / / jinendrasya zaraNyasya dyutimataH saMsAre duHkhasaMbAdhe sarvadehinAM dustAro bhavatyAjJAkopa ugrAjJA, tathA'pi trailokyasAraguru dhImato RSibhASita saMskRta TIkA 461 .

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bhASitamidaM kAyeNa zrotreNa samyak spRSTvA gRhItvA yadi vA bhASitamAjJAvanmastake gRhItvA na punastasmAd viramet (37-38) / yathA yodho baddhacihno varmArUDhaH sthirAyudhaH siMhanAdaM vimucya palAyamAno na zobhate kiM tvavamAnyatAM gacchati, yathA nAgo bhujaGgo mahAviSo'gandhanakule jAtaH svaviSaM muktvA bhUyastat piban lAghavaM. yAti, yathA ca sarpaH kulodbhUto ramaNIyamapi bhojanaM vAntaM punarbhujan dhigdhikkArasya bhAjanaM bhavati, agandhanAstu nAgA maraNaM vyavasyanti na ca vAntamApibantIti viparItamAdizati jinadAso dazavaikAlikacUrNI, evaM jinendrAjJayA savyathamAtmatastapasA zalyoddharaNameva tathA pradIptAd gRhAnnirgamanaM sukhI suhitaM vA bhavati, sukhameva tat (39-42) / / indrAzanirdIpto vahnirRNamarina tat kuryuryat kuryAd AsvAdyamAnasambandham Rddhigauravam RddhInAM bahumAnaH (43) / / zAtakarmeSTaM karaNaM duHkhakaraM durantaM bhavati yathA sagrAhaM zizumArAdigarbha saro buddhaM vikasitotpalaM vAmayA striyA vA kAmino'nuyojitaM viSaM sAmiSaM vA nadIsroto matsyaplavanayogyamH (44) / / kozIkRtaH koze nihita ivAsistIkSNo bhasmAcchanna iva pAvakastathA liGgaveSaparicchannaH pumAn kusAdhurajitAtmA (45) / / kAmA mRSAmukhino vyAjazIlAstIkSNAH, zAtakarmAnusAriNI tRSNA cAzAtaM ca, zIghraM ca tRSNA kAmazchinatti dehinaM (46) / / sadevoragagandharvaM satiryak samAnuSaM jagat tAbhyAM zAta-tRSNAbhyAM kRcchre vRttaM saMbhUtaM tRSNApAzanibandhanam, ke te? ucyate : akSopAJjanaM vraNe lepo yacca jatunastApanaM yacca tato yuktaM kAryakAraNamiti (4748) / / Atmano jIvasya khalu tIvravahnaH saMyamArthaM saMyama AhArAdipratIkArarUpa sarvajJavacanenA''khyAtaH (49) / / haima vA bandhanamAyasaM vA'pi duHkhakAraNameva, mahAya'syApi daNDasya nipAte duHkhasaMpad bhavet (50) / / divye kartaryAsAdyamAne brahmaNaH pratirUpe kriyamANe dhImatA muninA kAryakAraNamabhivArya nirAkRtya dehadhAraNaM vinItaM prAyopagamAdinA'panItam (51) / / yathA sAgareNAvaneryogaH, Aturo rogI puruSasturaGgamArUDhaH, tRptakairbhojanam, evaM nirarthakamazraddheyaM vA deharakSaNaM jAnIyAt (52) / / jAtaM jAtaM vIryaM saMyamena samyag yojayet puSpAdibhirmukulapuSpaphalai rakSanniva puSpANAmAdikAraNaM bIjam (53) / / vaishrmnniiymdhyynm| samAptAni Rssibhaassitaani| uddhRta-isibhASiyAI L.D. Series 45 General Editor--Pt. Dalsukh Bhai Malvaniya Dr. Walther Schubring L.D. 1974 462 isibhAsiyAI suttAI

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W. Schubring, Isibhasiyaim, Commentary With its emphatic reference to something which is 'worth learning' (srotavya), this chapter has probably been placed at the beginning with intention. The homenymy of soyavva and soya (sauca) too is not accidental. And yet one cannot help surmising, especially since soya does not play any further part, that here too soyavva is meant: tamha soyavvato param n'atthi soyavvam. But then is must be an old mistake, since the story referred to above p. 493, likewise speaks of soya. The thing worth learning are, as the exposition explains, the main commandments, the fourth and fifth of which, however, as also 25, 1.11)', are contracted into one (bambha-pariggaha), so that only four are counted (cp.p. 499). L. 19 f., bambha again stands alone, while apariggaha is, for unknown reasons, as little remembered as ahimsa. L. 19, sacca seems to be missing wrongly These small sentences have Slokarhythm, just as neva kujja na karave and similar, 1.7 ff., and have not been marked as such only on account of their repetitions. (a)datta, more Sanskritical than (a) dinna, also in Ayara. adayam=atan? uvahanavam is transcribed by tapo-nistapta-deha in Suy. 1.6, 28. sacca, datta, and bambha are to be combined with uvahana: satyam evopadhanam yasya bhavati sa satyopadhanavan; ceva disrupts the compound. The concluding words no punar-avi icc-attham havuam agacchati recur 31, 1.24 with itthattam. Since the supposition implied by icc-atthamrityartham 'therefore' is not present, this is probably correct, and itthatta is equal to *atratva via *etthatta; the combination of -tya with an indeclinable does not make any difficulty at least to Abhayadeva, who, with reference to the parallel passage Viy. 110 b, renders itthatta with itthatva, which, however, ought to be itthamtva (in his case, the word W. Schubring, Isibhasiyaim, Commentary 463

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is pathantara for itthattham = enam artham). Dasav. 9, 4. qw, we read itthamtham, which Haribhadra explains itthamstham (i. ca tyajati sarvasah); but according to the preceding pada (jatimaranan mucyate), we are not concerned with a person, but with a thing or a condition, as is described by *atrutva which certainly forms the basis here too with itthatta. Haribhadra's word is found in the negative as aaitthamtha 'being not so', in Viy. 858 a, in contrast to regular geometrical forms. The comparison of a person who submits to Karman with a scattered (dirna ex conj.) army would be clearer if the even padas would interchange places. While fearing suffering, man load themselves with it. The genitive Jassa instead of the ablative jamha is in order, if one reads the ablative bhito for bhita. Confusion of cases also in gabbha-vasahi na sajjanti 25, 1,2.6.17; on the other hand, savvadukkhana muccai 1, 1.3;17,1 is permissible. sa-kamma-sitte (3) stands in the sense of sikta-svu-karmah. A metrically wrong Pada with biya occurs also 26,8. It seems that c in stanza 8, regarding which 15,20 f. be compared, is not in its place. 3. Every contamination by guilt (leva) is to be avoided. The adjoining passage, according to which contaminated (levovalitta) souls conquer the world is completely contrary to this sentence. After samsara sagaram, the concluding word anupuriyattanti and the positive counterpart starting from the levovarata has been omitted, which starts again with vitikanta only. It would be out of place to draw general conclusions from bhavidavva in H and D, since no further softened it is found in the text. Pakkhida=paksita 38, 23 only in H). The leading idea of the exposition st. 1 ff. is that some hide their true nature and are often wrongly judged. While therefore, 464 fuhren yang

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the motto, in verse and prose, seems to say 'man clings to what he absorbs (ayana) guiltily, he knows nothing beside (it)', one has to translate, on the basis of the stanzas (cp. especially st. 7), as follows: 'man retains for himself what he (etc.) Another one, one does not know in the least.'....khalu ayam purise like Ayara 11, 2 etc.; Suy. codijjati is again taken up in st. 23 f. samsarammiti, a conjecture of the Indian editor, probably wrong, the prose demands degramsi. St. 9 f. sapehae like A. ar. sa(m) pehae. In st. 16 f. pasamsati and vigarahati according to exigencies of the metre, iti samkhae like Suy. 1 2, 2, 1.2.21 in the same metre, and in Ayara. 5. Regarding this chapter, as also regarding 19, nothing is to be remarked. 6. The ambiguous tameva of the beginning is understood as tamasy eva by the samgahani, and we shall have to follow it, thought the concurrence of the e-nominatives in the text would make us expect tamamsi. matanga-sraddha seems to denote, according to st. 2, a layman living alone like the roaming elephant. As the elephant passes away in the darkness of the thicket, he too dies, as is to be supplemented, without witness and assistance. 'When (plainly) the layman has died in the manner of the elephant, who goes (part. loc.) into the darkness for departing this life (kaya-bhedai=degdaya?), one calls him received among the deva and danava (both also 45,21). I (rather) believe that etc.' This is an attempt to cope with the beginning, with its (like in 16) forced word-order. 'To be one's own friend', Ayara 16,12 too exhorts, and the same passage as Ayara 16,16;22,17 is recalled by the address purisa in st. 1. The word standing before jane here and in 9, is apparently usable in the form judhire only, as which it may mean 'fighting', i.e. 'resorting to violence'. laddha (5) should be future tense. Pada a in st. 6 is metrically wrong and not intelligible. The repetition of a Sloka is also suggested 22,8. The Rsi-name W. Schubring, Isibhasiyaim, Commentary 465

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appears a second time, like Bahuya in 14; The case is different in 39. virata before the present name is both times the result of a conjecture, though not a far-fetched one. All suffering brings along (new) suffering, (and already) the condition of desire (sotsukatva) (is) suffering. 'By penance, suffering is neutralized. The suffering appearing in it, must be borne. What suffering is thought of, is expressly stated in st. 1: "The talk of people should not lead the person whom it concerns (aksipta) to abandon penance and self-control (na tyajayet tapah-samyamau). The contrast to the duskara-carya forms the arista-carya, which probably is hidden behind the transmitted rattha-cariya. St. 2 ff. again take up the sausuyattana of the motto. In st. 4 degejjasi against the metre, a hienomenon familiar from Ayara, Suy., Utt., and Dasav., in prose below 40,1.11. 'On this side (one is fastened) by a double (rope), in the beyond only and alone by Guna'. The popular pun. Regarding aram (arat) and param cp. aram param ca (thus against the metre Suy. I 6,28: correct aram and param Suy. I 2,2.8). St. 1 elaborates the loss of the binding by a simile: A loosener of the best binding, the pivot (samya) at the chariot breaks in worldly life (iha surmised for iya) and drops. As from the body of the chariot (kosa abl.) the pivot, thus the guilt should separate (from you), just as the peg of the spockes (ara-kida) abandons the binding, 'To understand samiyam as samyak is not permitted by the va (=iva) following it, still the word does appear in this meaning in the following chapter. The final reflection in prose recalls 7. By the way, the rhythm of the stanza rings through it. 'So long as birth (happens), so long karman (operates). By karman, propagation (praja) can be, and it is being accumulated and used up according to law (samyak).' The exposition in which the acc. pl. masc. samvasaim and vippaogaim (1.12) are probably analogies rather than archaisms - says in prose that by retained 466 H ARTE Y TITS

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(aprahina) Karman which comes up (udirna), bodily and mental pain appear, but that by Karman reduced (in the way of penance), the soul avoids the latter and attains salvation. The stanzas too deal, of course, with Karman, especially (st. 4 ff.) with its prevention and annihilation. St. 8 calls the former complete or incomplete (sauvena or desena), st. 9 makes the latter happen by accelerated consumption of Karman (upakrama, Umasvati 2,52) and by penances. St. 11 speaks of the intensity of Karman, and compares it to the plant developed stem-wise (khandha-khandhiya) from the shoot. Feeling of pain seems to be caused, according to st. 12 only by Karman conglomerated by nikacana?. The use of these special terms out of the doctrine of karman (cp. Lehre der Jainas SS 85 end) appears in no meterical passage of the canon. ukkaddhantam (13) means ukkaddhijjantam (utkarsyamanam); the point of departure is the idea of the water-filled bag, which is pulled up from the well. Regarding nidana cp. Jacobi, Samaraiccakaha p. XIX, XXX. If the just mentioned ukkaddhanta has no sign of the passive voice, bajjhijjate (14) has one in excess. On dwindling of the Karman, which is not a complete one (desenam), magic powers (riddhi) appear (15). In a person who practices penance and self-control (loc.) there exists, in case of a (conflict vimarda, again loc.!), faith in magic herbs and potions, and in application (agati again loc.!) of the Purva Sciences, which is here suggested by vastu (into which the latter are divided) (16). As from a handful of flowers, one throws aside the poisonous ones, just so the yukt 'atma destroys, out of a binding of (good and) bad Karman, the consequences of the latter (17). Niyacchati st. 20 and 22 nigacchati. In st. 30, asamgatta seems to be equal to asamgatah and the form to be explained by the same metrical consideration which also ruled in 4,16 f., or, according to Pischel, Grammar 194; cp. also nisitta nisita 26, 8. The object of the non-unification (joga) stands in the abl. instead of the instr. By kau-kaya, the assumption in the Ayara-glossary gets confirmed. = 10. 'Who brings a man to the place (where he stands), if not his own actions? They alone determine the doing of man. The W. Schubring, Isibhasiyaim, Commentary 467

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conclusion of the chapter tries to explain this, where we read; 'He who has fear (in the world), must become a monk,.... he who cheats (mayin) must practise cunning, he who is homesick, go into his country, he who is hungry, must eat, he who is thirsty, drink, he who wants to teach another, use a text-book (sastra)'. The second of these assertions (abhiuttassa sa-vahana-kiccam) is incomplete. Now we are in the fortunate position to be able to check chapter 10 by Nayadhammakahao 14 (190 b ff), and we read there: abhiuttassa paccaya-karanam, addhana, parisantassa vahana-gamanam-kiccam' he who has been attacked, must have courage, he who has got tired from the road must go by a vehicle.' It is characteristic of the transmission of the Isibhasiya that such gaps can be demonstrated, to which is further added that the sa in savahana no doubt has its place before desa-gamana. For in Nayadh. we read: ukkanthiyassa sa-desa-gamanam. Towards these facts, especially the one mentioned as the first, viz. that of becoming a monk, the whole specifying prose of the chapter is steering. The sections preceding them. viz. the thoughts which Minister Teyaliputta, who was deeply grieved and embarrassed by the sudden disfavour of his prince, entertained after vain attempts at suicide, and after the comforting words of his former wife Pottila Musiyaradhuta have nothing to do with the moto, nor have therefore, the opening words about the saddheya, placed near it. Teyaliputta, it is true, does speak these too, but before, as Pottila suggested to him by rhetorical question, he became a monk, shortly after he obtained jatismarana. It would therefore, be correct to bring Tetali puttena upto buiyam immediately after the motto, which reaches upto imaim. The latter as well as the concluding words khantassa etc. are our author's own work, who, however, in case of the latter, overlooked that monkhood had already been recommended with bhiyassa khalu bho pavvajja. The rest is a free, sometimes scantier, sometimes ampler adaptation from Nayadh, partially translated by Huttemann, Jnata-Erzahlungen, p. 42 f. It is inferior to the original, among others in the feature that in it the capacity of Pottila as a deity is suppressed. Only by this feature, however, the words antalikkha-padivanna (1.22) become intelligible. 468 isibhAsiyAI suttAI

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11. The wrong reading onavva instead of onacca old, as it stands already in the Samgahani, but that does not make it any more correct; cp. ad 1. tatite (=trayikah), which is not taken up again in this shape, possibly stands for tali tti. One would take tai for tyagin, if the prose exposition would not derive it explicitly from tra just so the Commentary to Utt. 8,4 (improble interpretation by Charpentier ibid). As the parallel passage of Viy. shows, veyai=vyejati (103 b) stands in the second place. Stanzas 1-4 deal with acquired knowledge, which, in st. 5, is contrasted by moral insight. In (3) samyojayet goes with the loc., and kariyam stands for the usual kajjam. 12. 'So long as one seeks the world, one seeks property (vitta), and vice verse.' This is one of the rhetorical 'chiastic' figures, popular in the Bambhaceraim of the Ayara (first ibid. 3, 14 ff. and p. 53). While it never shows an addition in 15 occurrence there, it is here preceded by anacca, which was already contained in the motto of 11. Probably it belongs (perhaps as a gloss) into that context, and got here wrongly only, for 'knowledge' has no place here. The sentence can be understood morally, as rendered above, in connexion with no logass 'esanam care (no ya log'esanam care) Ayara 17, 26. But with greater probability one can understand it materially : 'If one looks for people (lokah), one looks for maintenance (vrtti)'. For this speaks vitti-ccheya in Ayara 44, 12 in connection with the human and animal guests, who are not to be put to loss. They appear in st. 2 as the 'five demanding ones': they are according to Thana 341 b guest (atihi), beggar (kivina), brahmanical itinerant monk (mahana), dog (sana), and Nirgratha (samana). The stanzas are introduced by tam-jaha, which is perhaps intended to charactarise them as a quotation (iaha alone would be better), or something may have been omitted before. 13. The short motto becomes somewhat more intelligible by the exposition in prose and in st. 1 f. One who is proud of his W. Schubring, Isibhasiyaim, Commentary 469

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laymanship (grhi-brmhana-ratah, cp. padivuhanaya Ayara 11, 15), wants to bring possible all who still stand in worldly life, to an acceptance of the true doctrine (adana), and in doing so, does not mind even an action of impulse (1). He is guided by the wish to come closer to his own salvation (atmano vimocanartham, cp. above p. 495), by the merit of converting that person. 'This is not the action of one who attained piece (santasya), but of a corrupter (nasayatah cp. Pischel SS 553) (2 a).' From this starting-point, the motto might be translated thus: 'Why does no friendliness happen from your side?' tae (tvaya, more natural would be tatto=tvattah) instead of the transmitted tae recommends itself, because the specifying stanza 1 addresses some one. Harming activity results in many forms of existence for the doer (2b). But the harmed person must ascribe his misfortune to his own action in former time, that violent one only gives the impulse to the Karman, till then dormant (santa), to take its course (3). This is confirmed by st. 4, a quotation from 2, 6, just as the prose sentence too, looking ahead, specifies it. The first of the stanzas 5 f. continues the Karman idea, while the second seems to be dealing with material property. Both are connected by their laconism. Whatever (of Karman) one possessess, vanishes (by its consumption); nothing that is not there (na asat) gets lost; of that which exists (sattah), some vanishes (according to the way in which the existing one manifests itself); dormant (santam) (Karman) does not get lost (prior to its manifestation) (5). 'The alteration of the second nasantam into na santam appears unavoidable. 'The one gives because he has something; another gives because he does not acknowledge possession of his own; were he to do so, he would not give to me; (but) he does not do so, therefore, he gives to me.' 14. 'What (is) correct (in itself), is not valid on wrong application.' 'To extol himself (appaniya=atmana, Hem 3, 57, 3)' this the ayukta-yoga-'does not befit a prince (and) a merchant'to the position of both of whom it is in itself appropriate, yukta. baddha-cihna-the expression also Uvavaiya 49 IX470 isibhAsiyAI suttAI

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yodha 45, 39 a warrior in uniform. "Whether a person, within the community, or away from it, or exclusively in it'--this the yukta--'inclines toward this world (or) pays homage to the world beyond'--this the ayukta-yoga-'in both cases the world (which he aspires to is) without duration', a subsequent existence leads him on from there. With Bahuka, who was familiar to the nonJainas addressed, it was different. 'Bahuka died (or: is considered as, mata) free from desire', this means that he passed through his last but one, and his last monk-existences free from desire (akamaka). His resolution and its application were in harmony. The representation of the hypothetical counterpart (sakamaka) can only end in the rhetorical question siddhim praptah sakamakah? or with the supplimentation of an apostrophe of (a)siddhim. Questions without distinguishing particle in the next chapter too. 15. Under the supposition that saya-dukkha (sata-duhkha) denotes the suffering arisen as a consequence of sensual pleasantness, three assertions follow from the long motto. We must here manage without an interrogation-particle as already remarked with regard to the preceding chapter, yet we can refer to the sentence following the second assertion: 'Here, question and answer (are before us)'. 1. It is indifferent whether the psychic or the bodily displeasure which one outwardly works off (cp. st. 8), is a consequence of pleasantness or unpleasantness. 2. He whom that reaction hits, has only and alone been overcome by a suffering originating from sensual pleasantness. 3. This suffering-we might also say : effect of Karman, since the prose treats the word dukkha alike with kamma in chaptar 9--is a 'dormant one (santa). For, Karman which is not in the condition of rest (asanta), is already turning into effect, and one can therefore, no longer awaken it to the latter (udirei). The word dupana, which occurs four times, is according to 21, 6=udapana. kiva (20) a bird, cp. Sen, Panhavagaranaim 31, 24. vahner..... nihsesam ghatinam sreyo bhavati; icchati (26)=rcchati. W. Schubring, Isibhasiyaim, Commentary 471

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16. Yasyendriyani dravair iva naparisravanti visay'acarah, sa etc. The word-order of the text is strangely forced, as in 8. The suggested comparison, derived from asrava, re-appears in vippavahato pava-kammassa: he who yields to pleasant impressions (disposed) for the absorption of bad Karman, which carries (him) away (into new existences). In the motto, indiya is obviously acc. neut., as in st. 4, in st. 1 and 2 the masc. obtains. In (3), one expects sariram. 17. The word ima in st. 1 points to something preceding, which can only be st. 2. Should we have the motto before us in the prose at the end, and in st. 3 ff. its exposition? In the latter the words joga, savajja, niravajja, would have been resumed as usual. 18. To tam kaham iti, which introduces the discussion in 16, corresponds here 1.1 and 5, se kaham etam, and the name of the Rsi can scarcely follow it, but must precede it and conclude the motto ayate.... vajjam samadiyati. 'The soul, which does not control itself, uses strong means (vajra) (for its purposes)', i.e. such as the ordinary circumstances offer it. Thus, the bird uses (st. 1) its beak, and the water carrier thong and rope. 19. The chapter completely stands off already by the fact that if classifies instead of bringing the name of a Rsi Moreover, as we saw already, the materialistic doctrines given here, are incompatible with the basic character of the work without their refutation. Thana 343a registers only the beginning, and the commentator Malayagiri is, owing to the deficiency of the tradition, so little familiar with its meaning that he renders ukkala by utkalati, vrddhim yati, and rajju by rajya. Doubtlessly, we have here utkata before us, people who have a high opinion of their power of conviction. In the choice of this word Jies the only: criticism of the contents of what they proclaim. The first 472 isibhAsiyAI suttAI

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of them is 'he who, under the example of a staff, by showing its beginning, middle and end speaks of 'mere concretum' (samudaya), moreover asserts that the soul does not live longer than its body, and thus represents the negation (vyavaccheda) of the migration through the forms of existence' (vadati, to be sure, has to be mentally added to abhidhanani, just so 1, 9). The second is 'he who, under the example of a rope, by demonstrating that this is only a concretum, speaks of a 'mere aggregate of the five elements', and thus represents the negation of the course through the profusion of existences'. samsara and samssti are synonymous; perhaps samtati is to be read instead of samsati, cp. 21, 3. The third utkata is a 'borrower' (stena). Thus it called 'he who, with the help of examples which he picks out (grahaih) from other texts of instruction, is fond of extolling his own point of view, and, insisting on it, represents the negation (cheda) of tolerance'. Fourthly, an utkata is named from the fact that 'after the existence of a soul (independent of the body) (asti nv esa) has been proved to him he denies it (at least) partially (desa), by far-fetched (arguments) (grahaih), according to which e.g. it does not act (akarty). In the fifth place finally stands the absolute disavower, who denies every possibility (sambhava) that a soul exists. The third' (tacca), which does not come in question, seems to be the partial affirmation, lying between positive and negative, which is contained in 4. As elsewhere the motto, thus here the assertion is provided with an exposition (1.21 ff.). If already the nom. jivo 1.5, and the five elements 1.8 recalled the Suyagala (anno jivo annam sariram Suy. II 1.15, pance-mahabbhuiya ibid. 20), literal reminsences of the former passage follow here. From the preceding (1.17) comes sambhavabhava (1.32), but the application is a different one. The meaningless eya (1.29 can perhaps be interpreted as a misunderstanding of the abbreviation-syllables pa and ka. In case of the former, this has no difficulty. 21. Pura and puuvam are combined with the pres. tense in conformity with the syntax of Sanskrit, and this present-tense W. Schubring, Isibhasiyaim, Commentary 473

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finite verb is represented by the pres. part. in st. 4 according to a conjecture lying near at hand. annana-mulakam (once olakam like vannagam 38, 4) is an adverb ('on the basis of ignorance'), cp. 40, 3. dittho (6) drstavan: for the lion in the well cp. Panchatantra 1, 8, Hitopadesa 2, 11. Bhadda (8) recalls the mother or Sukosala, cp. v. Kamptz, Sterbefasten p. 37. = 22. The prese exposition 1.4 ff. stresses by means of a number of comparisons that the dhamma=gamadhamma, Ayara 135, 18, obtain for man exclusively. It is in conformity therewith if st. 1-8 express disregard for woman. (In st. 5 laghavo instead of degvam) The contents of st. 9-12 however can be summed up as the advice to think over the consequences of acting; for they are not at all connected with the former. They can however be joined to the motto, which says: 'hurting is the Karman, free from what is hurting are the awakened one's etc. (cp. aparisadiya Utt, 1,35 Dasav. 5,1,96; aparisadi Viy. 293a.) It is thus a middle piece 22, 1.4-(8), inserted between two parts belonging together. If we search for a reason of the linking up with the motto, only the phonological similarity of parisadi with purisadiya offers itself. The identical observation in Ayara be called to mind, cp. 'Worte Mahaviras', p. 73, Note 4; p. 81, Note 2. and in Nisiha (Vavahara and Nisiha-Sutta, p. 9, Note 4). = The comparison of the dharmah pertaining to man with a wart at the body (or the like, aratiya Ayara II 13,14 = Nis. 3,33), explicable from the nature of things, is continued by suggestion with a number of further protuberances, in the usual order earthwater-fire, udaga before pukkhale seems superfluous: (se jaha namae) pukkhale (siya) udae jate etc. 23. One speaks, on earth, of two ways of dying: the peaceful one and the one that is painful (by sticking to the world). The ambiguousness of mata = mrta and mata may be intended. puramaenam is however certainly puro-matena and means the conception of dying as a misfortune. For, a speaker announces 474 isibhAsiyAI suttAI 1

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that he-the gen. imassa etc. reger to the subject contained in karessami-wants to save himself from the entanglements and bindings in the soul. Probably, the second ganda (cp. gandu, Comment. to Utt. 70, 28 = granthi) is to be deleted, and paliya (for which the meanings given by Leumann, ZII 7, 159 and in the Ayara. are not suitable) is to be supplemented to palighaiya "surrounded', He who keeps to the programme given further on, will find happiness in death. 24. Bhavvu (bhavya) does not mean here, as so often, 'predestined for the salvation', but 'pointing into the future'. This was the world (savuam inam) previously, when I was not yet familiar with its transitory nature (aniccata st. 8 and others); now however, it is no longer so (for me). In spite of (tadha vi) knowing about the Samsara, my soul clings to the life here, which affords amenities, and to the life to come which will bring the reverse, or whose happiness is not enduring. The world (imam) with its disadvantages and advantages prepares for the soul a bondless display of the Samsara. So far the range of thoughts in the expositionary prose. This display' (if we correctly understand the atirya *nirvesti--or *nirvayasti?-) and the entering into salvation (siva) surely do not go together in any way, and we are led to the assumption that the letter has been wrongly anticipated from 1.14, where it stands likewise after an absolutive (vitiuatitta--vyatipatya) and has displaced a description of the manner of 9,1.16 f. cp. the omission 3, 1.3. Re atareluka 1.9, cp. Pischel 395 end. The aoiccata is further dealt with in st. 1-20, while the later ones discuss Karman. For tamassi (1), one should expect tamammi in the verse. vatadhana is up till now recorded as a proper name only (references in Charpentier, Paccekabuddhageschichten, p. 161), and Jacobi has corrected himself accordingly in the glossary of his Ausgewaehlte Erzaeheungen. But in out passage, only a general conception is suitable at the side of kantara, vari, aggi, and tamo. As such, vatadhana offers itself in the sense of 'borough', literally 'place of 'fences', just as loc. cit. p. 37,17 vadahanaga hariesa cannot W. Schubring, Isibhasiyaim, Commentary 475

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possibly mean the Candalas of the place Vatadhana, which would certainly not be mentioned, but only the inhabitants of the 'borough' concerned. For the combination with kuntara cp. the frequent juxta-position of (a)ranna and gama, among others above 14,1.6 f. For saya, one would expect savvattha with these designations of place. udumbaka (4) instead of obaru. Correct vice jata (15) = yada would be sada. pakati (16) like nikkhati 26, 14, kata 28,12;36,15, mata 45,14, perhaps also 14,8; kita 45,45. 25. Like the 20th chapter, the 25th too is not an original product, but a loan. Its character as a fragment stands out even more boldly, as the removal from a greater, unknown context becomes clear by the beginning tae nam (cp. OLZ 1932, 145). Ambada (or Ammala) is canonically known from the Uvavaiya (389116), but is not introduced there as a parivrajaka. His partner Jogamdharayana, after whom, properly speaking, the chapter ought to be named, is if identical with Udayana's Minister Yaugamdharayana, likewise a Brahmin, but he speaks as a Jaina here. According to Abhidhanarajendra, he appears in a story of the Avassaya-Cunni. Ambada now questions him (1.) why he does not live as a brahmacarin, just as he himself has renounced sexual desire (gabhha-vasahi instr. probably= garbha-varsebhyah and 1.50 degsesu), Yaugamdharayana replies that men are carried away (harita) by all sorts of 'appropriations' (adana)' i.e. evil actions (papa karman), and out of this bondage then follows sexual activity. He thus means to make Ambada undarstand that renunciation alone, of which the latter bosts, is not enough. He who, however, (2) lives according to monastic ethics (1.16ff; ti-gutta 1.21 is out of place), for him (3) women with their allurements (1.34f.) do not even enter the spiritual horizon. This representative of a motto is followed, from 1.38 onward, likewise as in 20, by an exposition. It states in the beginning (4.) that 'freedom from desire (raga) exists in a person who does harbour desire (saraga), but in a certain direction (apeksya) is no longer subject to infatuation (moha)'. This is, it is true, the contrary of what was taught in the beginning, where sexuality was considered 476 AYIA 15 HATS

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as a particular case of submission to Karman and vanished with the latter. Here, however, we are told to our amazement, that the particular condition of a hata-moha is equivalent with freedom from desire right away. A second section (5) of the exposition illustrates, by a Sloka, already known, the metaphysical consequences of monastic life, a third one (6) (1,45 ff.) starts from the alms (pinda) conforming with prescriptions mentioned 1.34, and states that the taking of nourishment is allowed to happen for a definite purpose only, as the allegories of the cartwright, the painter in lacquer, and the arrow-smith intend to illustrate. The nyaya of the elephant and the forest-tree etc. previously suggested, are not intelligible, however. pau = patra, cp. kau = kaya 9.30 and p. 556. The partaking of a kimpaga 21, 6 an example of foolishness. One is allowed to eat in order to appease one's hunger, to be able to serve one's superiors, to fulfil the prescribed observances, and to meditate on the Dharma, as well as in order to preserve one's life. These 6 reasons stand in Thana 359a in the Gaha : veyuna veyavacce iriy'atthae ya samjam 'atthae taha pana-vattiyae, chatham puna dhamma-cintae. The stanza is probably to be inserted here too, though the length in ueyana might suggest an enumeration in prose. In 1.53, tam c'eva is correct as a reference, in 1.49 wrong for icc-ai or similar. 26. An allegory executed in st. 8-15 in detail, but in a rather motley manner, calls the soul a field, which is to be prepared by morality. The allegory recalls Suttanipata 1, 4 (st. 177) = Samyutta-Nikaya 1,7,2,1. Many details are unclear. Besides akudattam 'honesty' (9), we require a second nom. for the comparison. In kudesum is contained kuta(ka) as part of the plough. gocchanavo (10) of unknown meaning. In 11, kasate represents the plural. nihanam 'end' in 12 looks doubtful. nisitta (8) =nisita, halisa (9) = halesa. Instead of (a)valamba in 13, one may also suppose vilamba, but then the three next syllables would not satisfy. The annihilation (nirjara) in 15 is identified with 'removal (niskrti) of the evils', where isa ("carriage-shaft) should be acc. W. Schubring, Isibhasiyaim, Commentary 477

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With these stanzas, the motto is specified, which designates that moral event as 'divine agriculture' (divyam krsim krsati). It recurs in 32 with part of the verse-lines. In appinai (arpayati), a giving back or passing on must be implied. The stanzas preceding the motto are of different contents, but can be considered as outwardly connected with st. 15 of the discussed complex, by st. 2a. b and 7c.d. Does the beginning with its address-savv' = savvam-point backward to the description of a situation which is missing? The true mahana (also in st. 11) is contrasted with the Brahmin who, just like the Ksatriya and Vaisya, engages in gory ritual (yage sastra-jivin). 'They shut their capacities off from the discernment of good and evil (viveka) (and) from pure life'. Here, 3c.d is compulsorily taken in advance and linked with 2a. b, for both lines have the plural. adani Des. 1,16 = marga. Metrically, chapter 26 is remarkable by the fact that almost all deviations from the normal Sloka which out text shows, such as Vipulas and Padas with too few or too many syllables, are found together here. 26,2 also contains the only example of a weak caesura (within the word). Of nine-syllable metres, only 3,2 gin(h)ate, 3,6 vir(i)yattae, 9,14 dukk(a)ram, 29,2 adiyati be mentioned. Seven-syllable metres appear 15 times, 26,3 and 10 together with the bha-Vipula (Syllables 5-7 a dactyl). The latter has the caesura instead of after the 5th syllable, after the 4th one, in 32,3 and after the 6th, in 5,2. After the 4th, the na-Vipula stands (syllables 5-7 are 3 short syllables, in 26,4. The ma-Vipula (3 long syllables) shows, in 33,8 paunati, break-up of the last long syllable. In 3,1 and 45,26, the ra-Vipula (amphimacer) appears; in the former place va ought to stand instead of va. Wrong, like this Pada, are also, mostly by simultaneous shortness of the 2nd and 3rd syllables, or by length of the 7th in even place, the following padas; 2,4;6,6;26,8;28,3;30,1;36,6;45,31. 27. To the motto 'The good conduct of the pious man (consists) in the undisturbed society of the Sramanas 'corresponds the exposition following it. It deals with the avoidance of worldy 478 isibhAsiyAI suttAI

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company. nidhatta (2) = nihita, sakheya (3) = sakhya via sakhiya. avaha-vivaha (5) cp. Asoka, Girnar IX, 2. The metre demands ava-vivaha, cp. Leumann ZII 7, p. 161, 1.6 ff. samchinna-sota (7) is taken up again in 28, 1; metrically similar to sachinna is sapehae 4,9f., as well as pejjenam and sahe like jane st. 1. 28. The subject of st. 1-20 is the kama. 'For those who are covetous in desires, even the three worlds (trividham se. jagat) are not enough (tuccham) (3). 'anupassato (2) anupasyan shows a nom. with supression of the nasal. The conjecture (6) avakkamam would be apagato vyutkramo yatha bhavati tatha 'without interruption' seya (12)= Kardama Suy. 2,1,2, end, panka Nayadh. 63b (68b). After 20, we learn, it is true, the originator of the motto, but not the latter itself, for the preceding stanzas cannot be considered as such. The 4 concluding stanzas speak of resignation. = 29. In the motto, we are concerned with the damming up of the srotas, external influences. sota in st. 3 is however srotra, as the corresponding stanzas 5.7.9.11 prove, and (4) unquestionably refers to the stanza of the motto. va va (15) and ya (17) are abnormal, the latter is not even metrically necessary, like Dasav. 12,10, vari probably expresses 'segregation' in general, of which the well-known meaning 'place for taming etc. of elephants' is only a narrowing-down. 30. Once more some thoughts regarding the topic: as the seed, so the harvest; as the deed, so the reward. Already from here, the motto: 'the world (subject to Karman) or: all happening on earth) is according to the state of affairs (effected by Karman)' is comprehensible. As (st. 6 ff.) the judgement repeats the property of matter, just so the Karman is the echo (evam-pratisrut) of the action which produces it. himsam (4) = himsan. manati (6 f.) = manayati in the sense of manute. W. Schubring, Isibhasiyaim, Commentary 479

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31. In the 'dictum of Parsva', mere questions appear; obviously, they could form the motto in combination with their answers only. The 6th question sums up, with regard to gati, the points which were separated in the 1st and 2nd one. The 6th reply has changed places with the 7th. The lines 11 ff. form the exposition. After the World' depending on conditions (parinama) had become clear in the answers 1-5 as dualism of souls and non-animated matter, which assert themselves each in their way, a dualism to be dealt with according to the dialectics frequent in the canon-, the exposition starts from the 'step of existence in the primary meaning of 'going'. This literal meaning still forms the foundation of the sentence a, by expressing the substantial upward drift of the soul to the uppermost region of the redeemed ones in the world urdhvagamin. The substances, on the other hand, do not possess it, for which reason they are called adho-gamin. The gradation (gati) of the beings as men, gods. etc. has the further details in vidual. (d) 'Never can a being on earth (iyampraja) attain to unperturbed (avyabadha) happiness, if it has let the whip play (cp, kusam kasaittha Ayar. 42,16, i.e. has perpetrated damage)'. The variant, however, which is likewise transmitted and ungrammatically introduced, says that no man could ever produce anything but suffering (prakarsit). For section e, we have initially a certain control in the variant 1.36 ff. The 'double perception' (of which the variant knows nothing) is probably that in the moment of acting and that at the appearance of the metaphysical effect. The soul, thus the variant states, has effected the perception by its own doing, not by that of some one else (atmana krta jiva, na parena krtah). After panativata 1. 42, there is a lacuna, similar to the one which was to be stated in 3; the word veramana is certainly not correct in direct continuation. The contrast between guilty action and its abstention appears in the variant 1.36 ff. With such a contrast lost in the text, the antithesis but the creatures feel hurting (satana) pain' is perhaps connected. The following poses several puzzles. If the conjectured verbal forms (samucchetsyati 480 FAYA4T5 This

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and samutthasyati) are correct, the reading is; 'What a person fears (that) (tam is missing) he will remove, i.e. (arthat): he will rise (to morality)'. We should like to combine with this the abl. samsara-margat, but the Viyahapannatti shows that nitthita-karanijje must not be separated from mad'ai. madai is, according to the commentary of the text, mrt'adin, 'he who eats (only) dead matter' (i.e. nothing that has lost its life for his sake), and designates, part pro toto, one who behaves ritually. Why we find in its place a(m)madai, cannot be explained; Ammada (Ambada) is scarcely to be thought of. The end of the variant: loe does not seem to fit in, it looks like another, answer to question 4. 32. Regarding this chapter, which mostly agrees with 26, nothing is to be remarked. 33. Motto: 'From correct and wrong acting and talk respectively one recognizes the wise man and the fool'. The author of this wisdom has been deferred nearly up-to the end of specifying stanzas for unknown reasons. From (5) onward, the association (samsarga) with the former comes to the front therein. King Samjaya of Mithila is not further known to us. Bhojja (10), also 38,20) might be bhu(n)jyat. mulakam as final part of an adv. compound cp. 21,1.3ff. = 34. Here too, as in 33 and later on in 35, a statement of numerically defined cases, which is, for the matter of that, without parallels in Thana which is named therefrom. Not the beginning but progress confronts the wise man. i.e. the believer, with the fool, as it also happened in 33. st. 1 of the exposition exhaustively sums up how the former frees himself, by benevolent considerations, from the damage (dosa, abl.) which the latter does to him, and how all iniquity serves only for his benefit. For he is (st. 2) free (apadinna), frequent in Ayara, cp. 'Worte Mahaviras', W. Schubring, Isibhasiyaim, Commentary 481

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p. 117, note 10) from all bondage, and causes no future forms of manifestation (vesa) by retaliation actions. The ordinary person (dina, gen. instead of instr.), however (st. 3) thinks only of the preservation of his body, while the longing for death and the knowledge of the identity of the self with the world of the living (nanyatva) plays no part (hayati). 35. Four cases (thana), manifest in the cardinal faults, lead to the disregard of other being and result in wandering about in the Samsara. Conduct according to the precept, causes cessation of those fundamental evils. The exposition particularly stresses that everybody should mind his own business and be wakeful in his house, lest outward influences rob him of his moral assets (st. 18ff.) In st. 10 te vatthu = tani vastuni. hida (st. 18,22) may be = hittha, like ada = attha- (-eight) and an adhastat-kurman may be equivalent to a nicaih-karman, as base action. nahisi (21) is a counterpart to najjai of the Paumacariya (Jacobi, Bhavisatta Kaha 60). Obviously the pres. pass. extant in jnayate, can alterate with the fut. act. in the meaning of 'as'. Just so nahisi aram kao param Suy. 12,1,8 is to be understood : 'why (should) life yonder (be) as the life here?' (deviating Jacobi SBE 45,259 according to Silanka). On account of the caesura of the Aryas beginning in st. 17, attalaka is considered as a compound here and in 21. 36. This chapter is linked up with the preceding one by the subject of krodha. The latter emarges clearly enough from the stanzas of the exposition. In the motto, it is pre-supposed by utpatat, which seems to play the same part here as the samjvalana krodha in the theory of the kasaya. Cp. also Dhammapada 222. 'To one who goes up in violently blazing-up (anger), I will speak with a friendly (word). What (however) shall I say to a peaceful one? (In any case) not : 'you empty-headed fellow' (literally : "You empty husk'). "The half-Sloka now following states : "The anger of myself and others which is let loose on an object (patra) brings harm', where, it is true, instead of the three hard genitives, 482 FAYFAATS HANS

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one locative and two instrumentals were to be expected. The adjoing prose sentence too has an unfortunate construction, for, kovam is possible as an acc. masc. only, e.g. with niginhissami or niginhami. Only after niginhitavvam, the motto seems to be completed. (a)datt 'ankurodae (9) =ankurayapy udayo na datto yena sah; instead of citthe one should like to see viddhe or, still better datthe (10c. abs.) st. 15f. comes, to judge from the address maharaja, from some other context, a fact which may also hold good for the remaining non-Slokas of this chapter. 37. In the missing of a metrical exposition, this chapter does not stand alone, cp.10,14,31. 'Once upon a time, the world was water', thus runs the motto, which, for the first time in this work, is a heterodox one-a second of this type is contained in the next chapter. The exposition, which then starts, elucidates the sentence as follows: 'then the egg was glowing, then the world originated, then it breathed (sasvasa)'. The mentioning of Varuna instead of Brahman may belong here, in view of his traditional connection with the waters: 'the world is Varuna's creation to us.' A second non-Jinistic cosmogonical theory (ubhao-kalam etc.) apparently makes the world originate from the sacrifice, under significant absence of any mythical or mystical suggestion. Opposite these two brahmanical ideas, but without expressing an antithesis, only the third one (na vi maya etc.) leads us on Jaina ground, it asserts the reality and eternity of the world. What then follows, has quite a new contents, viz. the coinciding of the (monastic) daily course with the course of the sun, regarding which Kappa 5, 6-8-Nisiha 10, 31-34 compared3, also Dasaveyaliya 8,28. A bridge leading back to cosmogony, can, with good intention, be seen in the words paduppannam inam socca (a Sloka-Pada?) as he has learned that the world (after all) does exist'. But it is also possible that something has been omitted, as had to be stated repeatedly already. Also the sentence 'in the place or in the lowland4 where the sun sets (for him), there', requires the supplement: 'he shall remain till'-viz. till, after its re-rising, he is allowed to move on with the prescribed caution. In the Vedhas, W. Schubring, Isibhasiyaim, Commentary 483

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known from Uvavaiya, which begin after pau-ppabhayaes rayanie, the word-order as demanded by the meaning, has been sacrificed to the metre, as happens not rarely, it would run phulla'uppalaummiliya-komala-kamalammi aha pandura-ppabhae (thus ad 1.1, *prabhake). sc. sure. It must remain undecided whether, in the end, also before evam khalu, which seems to introduce a new sentence, something is missing. Regarding the precept, cp. Ayara II 83, 1, re the final words ibid. 86,33.36. 38. Just like 37, this chapter too shows a heterodox motto. It speaks, in a most worldly way, of enjoyment and pleasure and happiness and of the turning away from suffering and unhappiness, and is attributed to the Buddhist (Rsi in metrical form (st. 1). T. 2, with which the exposition begins, we know almost literally through Jacobi (SBE 45,269,3) from Silanka's Tika to Suyagada 1,3,4,6, who seems to have taken it from our text, and also states that it is directed against the Buddhists. The buddhas in st. 4 however are the Jainas. The further metrical exposition falls, after st. 6,9,12,17,19,25, - into smaller sections, whose spiritual link is the reflection on the relationship between action and purpose. (vannaga st. 4 =varnaka) The use of pleasant or unpleasant remedies against corporal disease or spiritual confusion is prescribed, this to be meant in st. 7-9, by the knowledge, not by the respective cause, viewed from outside. nimana st. 11. nirmana Like narambho napariggaho (12) also nanhato 45,28. He who got over (the disease) (atikranta), (14), requires the medicine as little as the (sharp) the knife capacity to cut (bhedyata!). appano (15) seems to be gen. counterpart is (durantassa (16) In st. 15f, one might think of cinte 'va (=cinta iva). paccala (19) samartha (Des. 6.69). bhojja (20) cp. already 33,10. By way of conjecture pacchana (21.23)=pracchadana, since patthana=prasthana does not suit. Together with vesa, it is to characterize the appearance of the monk. Jati(22) can be taken, like nani 39,3 as pure stem. alam is adj., as in Nisiha 14,8f. The blue jackal in st. 25 we know from Panchatantra I 10. katti (27), referring to this, might 484 isi bhAsiyAI suttAI =

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be = krtti "the (natural) skin'. The story to which st. 28 alludes, cannot be traced, but pavakara "ship-builder' has perhaps been constituted correctly. 39. As in 26, thus here too, the motto stands only after a number of stanzas. In it, rahasse and apaliuncamane, by which latter we are reminded of Vavahara 1, 1ff. are contrasts: guilt committed secretly, is to be openly-confessed. St. 5, which follows after the motto, has nothing to do with this idea, cp. remarks regarding the next chapter. The centre of gravity of the stanzas standing before the motto (which, by imam, if this has been correctly conjectured , are linked up with something preceding which in not there), lies in the idea that also a knowing person can go wrong and attract Karma with the result of re-incarnation (bhojjo=bhuyas) (3f.). 40 *First of all (pura), one is to transform the wish into its contrary (uniccha).' If aniccham is acc. here, then it is anicchan in st. 4, where icchate must be=icchyate for isyate. The prose exhortation, openly to confess wrong-doings, does not belong into this context. It fits however excellently behind the motto in 39, while st. 5 of that passage speaks of the world of desire of our chapter. It may have obtained its place on account of the identity of the name of the great hunter adduced as an example from Utt. 18, with the Rsi, at which juncture the similarity between rasehim and rahasse possibly recommended itself likewise the stems of which scarcely differ in pronunciation. 41. A motto of the usual kind is missing; we have either a parallel case of 28 before us, where 20 stanzas precede the mere name of the Rsi, or the motto is entangled in the loss which cost st. 13., its second half. The series of stanzas, through suitable metaphors,--then the paksin conjectured in st. 6 are winged insects--, deals with those who exhibit their asceticism, and by selling it for amisa, consider it a means of livelihood. W. Schubring, Isibhasiyaim, Commentary 485

Page #487
Perhaps an instance of polemics against the Ajivakas, named from such practice. The 4 concluding stanzas (among them two self-citations) describe, under inclusion of a verse closely related with Dhammapada the alms-goer, who takes success or failure without expectations. With st. 14 cp. satimam pi kalam nu agghai, Nayadhammakahao 214a. Opposite pratarasa in 12,1, we find here, in st. 17, prakstah (gavah) as an inferior varient. 42-44 The first of these three very short chapters, which lack in an exposition, visualizes, in its half-Sloka, the gain of something great by monastic penury. The counterpiece Suy. 1,4,4.7: ma .... appenam lumpaha bahum. As for the three-gradation, one may think of a class of gods, especially also of the three ranks of the Graiveyaka (Gevejja). Possibly a second half of the Sloka gave the context. The dve ange in 44 raga and dvesa surely must be identical with the do anta of Ayara 14,6:15;28. Here, ud is added to a, pra, and nih, which are found in Ayara 19,20, without any essential change of meaning. vidosa=vidvesa is unsupported, but nevertheless possible, as cannot be said re ya va (or va....ya H). 45. In this last and longest chapter, in which several unsolved puzzles remain the specifying stanzas 3ff. start from the word pava, which is dealt with up to st. 13. Further subjects are upto 22: jiviya and ahimsa; up-to 42; ana jin'indussa; up-to 47: kama and tanha; up-to 53: activity and abstention therefrom (kajja-karana and samjama). talliccha(6)=Des. 5,3 alpara. St. 14 : 'From the end of the earth, from the edge of the sea, or out of the fire, the life of the creatures has arisen again after death, (as it contains the requital for the actions, it is), so to say, a living fruit-store.' The softening in the composition (vura=para) is otherwise not in the manner of this text, which writes 10, 1, 13 talaputake; 25, 1.50.53 jatukarae, usukarae. Also teyani (written tetani)=tejani in the meaning of 'fire', which seems to be indispensable here, is striking. Should we write atthaya, corresponding to niggahana'(17) for Ohanae? Caution with a cruse of oil (taila-patra, 22) we also find in the Nidanakatha, 486 faYITS Hans

Page #488
Jataka I 50, 4. In st. 24, read dhimato, as in 38. Side-pieces to nanhato(28) vide 38,12. In 28b, an attempt to make something out of what is given in HD. (a)nila (29) with Dasav. 10,3, better (a)nila according to Hem. 1,228, and correspondingly anala 24, 24; atta instead of atta also Utt. 9, 10. agamo (33), constituted from agamam, means, unless something entirely different is at the root, the acquaintance' (with the trees) and corresponds to the preceding vinnana, The Dvandva ana-koha (35, -kova 37) is in sing. instead of pl. The first word refers to nar 'inda and jin'inda, the second to desiya and saranna. Re 38a cp. Dasa 7 evam khalu (..... bhikkhu-padimam) ahasuyam.....sammam kaenam phasitta palitta .....bhavai. There, bodily achievement in wider sense is referred to, here the kaya-sparsa is absorption through the ear. St. 39-41 are, examples for 38.c.d. In 40, we have a reminiscence of Dasav. 2,8. But where as there, the agandhana snakes as the nobler species do not suck up again their poison from the wound caused by their bite, as the gandhana do this despicable action is here wrongly asserted just with regard to them. The ruppi = rukmin (41) of the records was surely permitted to be changed to sappa. palittao (42) sc. gehao like 35,13. Whereas in 9,15f., we see the possession of magical powers (riddhi) mentioned positively or at least indifferently, their appreciation (garava) and enjoyment (asvada) is called pernicious in st. 43. A pleasureaccentuated action (sata-kamma) has trouble as its consequence, just as a lover in the end receives poison from woman's hand. Thus under the supposition that 44b is correctly emended. In a and c, the subject of the action and the latter itself have in like manner mentally to be added, viz. in c the fish, which, as it plays about in the water, gets at the bait (amisa), whereas the manifold interpretations which may have, shall not be discussed here. That g(r)aha (so also 9,17: 24,36) appears as neutre, is scarcely correct. (tehim 47) sc. tanhae satena ya; tabhyam karanabhyam kicchram vrttam jagat. In appa (49), the nom. stands instead of the gen. St. 51 makes the wise man be 'a match for the celestial creator'. Whereas the latter (allegedly) creates the body, the former arrests activity, and thus removes corporality, which (52) is absurd for him. Here tittaehim = *trptakaih is to be conjectured for bhijjaehim on the basis of the frequent cases of confusion W. Schubring, Isibhasiyaim, Commentary 487

Page #489
of bh with t. St. 53 contains the exhortion that one should set (yunjiyat) one's energy from case to case in a thoughtful way on samyama, (which would thereby progressively increase) : by flowers and fruit (adi) one preserves the primary cause, (the seed) for (new) blossoms. Therewith the chapter concludes. This attempt of an explanation of the Isibhasiyaim be however concluded with the request to promote, by emendations of this attempt at an edition and interpretation, the understanding of the unique work, which embodies a special tradition. abbambha-pariggaha 1 a vaha-vivaha 27 active voice instead of passive ayana 4 voice 9 baddha-cindha 14 adani 26 Bhadda 21 adatt'ankurodaya 36 bhejjata 38 adayam 1 bhijjaehim 45 addha=andha? 26 bhojja 33 agandhana 45 bhojjo 39 -aim Acc. Pl. masc. 9 bitiyam 21 alam Adj. 88 buhanata 13 amisa 41.45 chiastic figure 12 anacca 11 citthe 36 anakova (-koha) 45 dhamma 22 anala 45 double passive voice 9 . anga 44 dupana 15 anupassato 27 Dvandva in the singular apalinna 34 number 45 apaliuncamana 39 aparisadi 22 -ejjasi 7 appaniya 14 esiya=aisyat 31 ara-kida 8 gabbha-vasa 2 aram param 8 gaha 45 arati(ya) 22 ganda 23 atareluka 24 gocchanava 26 -ati instead of -ati 4 hida 35 atta 45 icchati=rcchati 15 attalaka 35 interchange of cases 2 488 TAHIRISTES e 5

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isa 26 iti samkhae 4 itthatta 1 joining (connecting) by sound 22 judhire 6 kariya-karya 11 kasam kasavaitta 31 kata, kati and similar 24 katti 38 kau 9 khalu ayam purise 4 khandhakhandhiya 9 kisi 26 laghavo 22 leva 3 mad'ai 31 manati 30 matanga 6 metric haplology 27 metrics of the Sloka 26 mulaka 21 -na 38 nahisi 35 naya 25 nidarisana 25 nidhatta 9.27 nikaiya 9 nimana 38 nisitta 9 nivvedhi 24 niyacchati-nigadeg 9 paccala 38 pacchana 38 palighaiya 23 paliya 23 parisadi 22 passive voice instead of active voice 21 pavakara 38 pottila (Pudeg) Musiyaradhuta 10 pure stem 501 riddhi 9.45 ruyahara 45 sachinna 27 sakheya 27 Sanskritisms 500 sapehae 4 sata-kamma 45 saya-dukkha 15 tae nam 25 tai 11 talliccha 45 tella-patta 45 teyani 45 tuccha 27f. udumbaka 24 ukkala 20 uppayanta 24 uppilai 44 vadadhana 24 vannaga 21 vari 29 vatta 45 vesa 34.38 veyai-vyejati 11 vidosa 44 ya 29 W. Schubring, Isibhasiyaim, Commentary 489

Page #491
Foot Note: 1. Prose passages are quoted by lines, verses by stanzas. 2. Abhayadeva writes, Vyakhyaprajnaptivrtti 24 b regarding nidhattimsu of the text nidhatta krtavantah, iha ca vislistanam parasparatah pudgalanam nicayam krtva dharanam rudhi-sabdatvena nidhattam' ucyate, udvarttanapavarttana-vyatirikta-karananam avisayatvena karmano 'vasthanam iti. 'nikaimsu' tti nikacitavantah nitaram buddhavanta ity arthah; nikacanam c' aisam eva pudgalanam paraspara-vislistanam ekikaranam anyon-yavagahita agni-taptapratihanyamana-suci-kalapasyeva sakala-karananam avisayataya, karmano vyavasthapanam iti yavat. 3. The translation (also Ind. Ant. 39 (1910), 266) is to be corrected not only on the basis of this passage-: 'A monk who regulates his way of life according to the rise (of the sun), and puts his intentions in action before it sets' etc. 4. Cp. thalesu taheva ninnesu ya Uttarajjhaya 12, 12 on high ground or on low ground' (Jacobi). 5. In Leumann's Glossary erroneously bhuyae. 6. Dasaveyaliyacunni (Jinadasa Dasavaikalikacurni, Indaur 1933) p. 87: naganam do jatiyo: gandhana ya agandhana ya. tattha gandhana nama je dasiuna gaya mantehim agacchiya tam eva visam vana-muhatthiya puno aviyanti te; agandhana nama maranam vavasanti na ya vantayam aviyanti. Very similar Haribhadra's question in his Dasavaikalikatika (Dasavaikalikasutra, Devcand Lalbhai Pustakoddhara 47, Bombay 1918) 95b (akaddhiya better than agacchiya). 490 isibhAsiyAI suttAI

Page #492
ISIBHASIYAIM By Walther Schubring IInd (Final) Part Submitted by E. Waldschmidt at the Session on 7-12-1951. The text of the Isibhasiyaim, together with Introduction and a short Commentary, was printed in these 'Nachrichten' for 1942, pp. 489-576. A translation was reserved for the future, vide p. 500. The following pages bring what appeared to the purpose in this respect. The 'Sayings of the Wise' have not been translated into German, but paraphrased in Sanskrit, because leaving aside other reasons, they thereby come closer to Indian readers, who already know the text, then they would in German shape. They have been abbreviated in so far as such stanzas, whose wording and contents offer no difficulties, are represented by their numbers only, according to Indian example. The prose however is complete, only the standing introduction of the Rsi has been replaced by a hyphen, since the name of the supposed speaker anyhow appears in the colophon. The formula preceeding the latter, is likewise rendered the first time only. It is clear that the Sanskritizing required explanatory additions. They may please be received with forbearance. In their way, they serve the supplementation on the just mentioned commentary, which is greatly limited in bulk (cp.p. 501). The pages 552-575, which contain it, have thus in no way become redundend, though some items had to be corrected (vide below). Just as little dispensible is, of course, the Sanskrit text. This already on account of the stanzas left out here, and then since a true image of the original, intelligible by itself, can never be created even by a paraphrase glossed upon (printed in italics). The translation, long ready, was detained because it was hoped that among the MSS. which Alsdorf photographed, in W. Schubring, Isibhasiyaim, Commentary 491

Page #493
spring 1951, in Indian Bhandars, there might be found such as would bring clearness into obscure passages. This hope was not fulfiled. The Patan MSS', '30' (=I). 'da(blo) 28'(?) (=II), da 9', (=III), and 'da 41 nam(bar) 752' (=IV; here further 'grantha 815'), all on paper, are very similar to one another in manner of writing, and I-III are probably of about the same age as IV, which is dated samvat 1495 maghe vadi 12 bhuma?. They closely agree with our H and D (like the latter, III likewise has the Samgahani). As one example for numberous ones, the first chapter right away will serve. There I, II and III read, in line 2, padavati, III and Pedavati, which comes to the same (and has therefore already been corrected on p, 501), H padavati, while vadati in D is apparently a correction of the editor. In line 10. I, III, and IV have tati, II tatiya with deleted ya, in line 12, I and III ca/tattha, IV and H tattha instead of cauttham. In the colophon stands everywhere, also in P, a wrong 12 instead of the correct 1 (which is missing in H); before Narada (to be written this way); our padhamam is thus, so far, based on the print alone?. The Rsi of 8 is in I-IV (and also of course in D) Tetaliputta, as in 10. Ketali, it is true, stands in H only, but, on the other hand, in the Samgahani (which D and III have), and may be correct merely on account of the differentiation. II here and there goes its own way, in spite of regular agreement with H and D, I, III, and IV : (1) In 3,1 is mentioned the guilt effected by Pranatipata in 2 that effected by parigraha, i.e. violations of the 1st and 5th vows, The intervening 2nd till 4th vows are treated as follows in II : jo musam bhasae kimci appam va jai va bahum appan'attha parassa va lippae pava-kammana (2) adinnam genhai jo u..... ( ... (3) mehunam sevai jo u tericcham divvam manusam raga-dos'abhibhuy 'appa lippae pava-kammana (4) It the course of the text, no more numbers of stanzas. These stanzas are wrongly inserted between 3.2a and b. Though they . are in themselves logical, it is nevertheless doubtful whether the 492 4:2415 HITS

Page #494
supplementation was justified since in 1.1,19 ff. too, the 2nd and 5th mahavratas are missing for unknown reasons. The metrically wrong padas 2c, and afterwards 3c as well as 4b and kammana instead of kummuna do not make the impression of an old text. (2) Among the mis-carried attempts at suicide of Teyaliputta, 10,1.12ff., the one standing in the 2nd place in Nayadh. 1906, is missing. II has it in the correct place 10,1.14, in the following form (whose spelling mistakes are corrected here). Tetaliputtenam amaccenam niluppala-gavala-guliya-ayasi-kusuma-ppagase asi khura-dhare khandhamsi nipatite, se vi ya se asi uccalei, ko me tam sudda-hissati? Regarding the Vedha niluppala etc. cp. Uvav. 33.II continues: T.a. mahati-mahalayam rukkham duruhitta pase kahamsi (kandharamsi?) nibaddhe, se vi yase pase cchinne ko me t. s.? The happening, it is true, is told somewhat more completely than in the printed text, yet it is still defective, cp. Nayadh. 1905-rukkham duruhati 2tta pasam rukkhe bandhati 2tta appanam muyati, tatth'avi ya se rajju chinna. (3) In 16.1.4.5.7, we find after the verb gijjhai, the abbreviations ajjho (vavajjejja), ajjhova (vajja) mane, ajjho (vajjejja). According to 24,1.7. they were to be expected to stand for ajjhovavaijati, but also correspond to Ayara II 1, 5, 5. (4) In 20, 1. 22, after esa jiva jivati, and before etam tam jivitam is added esa mae no jivai. This addition does not make much sense between the two statements as to what life consists in. (5) Again, in the wrong place, like I., namely in 21,1,3, between annana-mulakam khalu bho puvvam and na janami, stands the following, which also belongs to 20,1.30. di(da?)yanavi...na(?) damsana iti Ukhalavaina arah(ay)a isina buiyam. uddham pa(ya)-tala ahi kese (d.i. ahe kesaggamatthaka) esu aya taya-pari (yante). esa made, etam tam. se jaha namae adaddhesu biesu (a)nna ankur uppati bhavai, evam eva adaddhe sarire anna sarir'uppatti bhavai. tamha tavasamjamebhi mule sariram (dahetta no puno sarir 'upatti bhavai). W. Schubring, Isibhasiyaim, Commentary 493

Page #495
The beginning of this insertion (Sloka?) is so much the less intelligible as behind vi, 1 Aksara was not legible to the copyist. The carried through comparison, and what follows, shows, however, the attitude of the author, which we missed, p. 499, and, moreover, it is propably to be read accordingly in 20, 1. 30 f. 'daddhesu and biesu evam ev' adaddhe sarire. In the conclusion, which I have supplemented according to the sense, there appears samjhamebhi, a highly archaic form, which, however, does not seem to go very well with the remaining impression of II. The position of the formula with the Rsi (who also appears in the Samghani and is fictitious) makes me see in 20, I. 1-20 a kind of motto (p. 491), and, in 1.21 ff; its exposition. (6) According to my expectation (p. 565), the stanza in 25, 1. 49 is given in full. iriy 'atthae ya samjam'atthae taha pana-vattiyae chattham puna dhammacintae. But then vedana veyavacce tam c'eva ought not to have preceded in the first word, the metre demands vedana, and tam c'eva is only justified is a reference in 1.53. In this error, all the MSS. and the print agree, which means that the supplementation in II is interpolated, as in 4., and probably also in 1. (7) For 31, 1. 18 too, I already noted an omission. In fact, we read in II : panativaenam musavaena(m?) adinn'adanenam evam java miccha-sallenam kicca jiva asayanam veyanam veyanti. panativaya-veramanenam java miccha-damsana-sallaveramanenam kicca jiva satanam vetanam vedenti jass 'atthae.... Accordingly, kicca has to be put down instead of kim tu in the printed text, all the more so since it is confirmed by kicca kicca, 1.41. The vedana moreover can be asatana 'non-hurting' with the viramana only, satana with the offence only. Thus, II ought to have first sayanam veyanam afterwards asayanam v., but shares the second mistake with all the MSS. and the print. The paraphrase takes this into account. An unknown admirer has prepared an epitome of the Isibhasiyaim the so-called Rsibhasitoddhara (Patan 9, 29), 494 isibhAsiyAI suttAI

Page #496
likewise brought along by Alsdorf. It contains, on 3 leaves, almost exactly one third of the original text (147 out of 452 stanzas), at which occasion we notice, not without gratification, that, besides liking and incontestability, also intelligibility has been decisive for the selection, for the stanzas which were less lucid to us too, and the often so obscure motti are missing. The prose stands back on the whole among the 12 entirely omitted chapters (out of 45), viz., 12. 16. 18. 20. 23. 25. 32. 34. 37. 39. 42 (quite short). 44 (ditto), it plays the main part in 20. 23. 25. 37. only. Out of the remaining ones, mostly the verses are taken, all slokas except 27, 1.2.4 and 45,1. The prose motto is only found in 8. 22. 33, the metrical one in 29.38.43, partially however abbreviated. Four of these chapters accordingly do give the Rsi-formula, in such a way that the buiya of Ketaliputta (8), who is called Tetaliputta here too, Dagabhala (22), Vaddhamana (29), and Saiputta (38), in introduced in the standing four words. Without motto, this happens also in the case of Varattaya (27) and Addaga (28), who, in a certain conformity with my remark p. 491, has been placed quite in the beginning i.e. before 28,1. The conclusion evam se... and the colophon are missing everywhere, only after 1, we read prathama-Rsibhasite. Contrary to the published text, the spelling is throughout normal, of the tenues only kimpaka 24, 5; akara 28,8 and sukha 38, 1 have remained standing; new is kopam 35, 1. The concordance is as follows : . Isibhas. Uddhara 5, line 1f k. v. = stanzas 2 24 not numbered 6, 2-3 25-26 1,1.2 8 27 2.1.2 3.4 7,1-4 28-31 - 4-6 5-7 8, line 1f, 32 8 line 3f. 10 9 9, line 1f. 34 10-14 12-17 15-20 3.4 36.37 21 10 38 18! 22 19 W. Schubring, Isibhasiyaim, Commentary 495 23 1.2 3, 8 33 4, 1-5 35 20

Page #497
25.26 33 10, line 34-38 11, line, 3-9 1 12 13, 2.3 5, 6 14, line 10 f. 12 f 15, line 1 f. line 5 f. 8 28 16 17, 1.2 18 19, 1 5 20 21, 1 3 5 8 9 22 line 1-12 1 3 6 9.10 12 14 23 496 isibhAsiyAI suttAI 40-41 42 k.v. k.v. k.v. 43.44 45.46 47 48 k.v. k.v. 49 k.v. 50.51 - 52 53 54 55 56 57 59! k.v. 60 61 62 63-64 65 66 24, line 3-13 6-8 12 14.15 20 25 27 28 ab, 30 ab 29 ab, 31 ab 35 38 25 26, 2b, 3bc, 4bcd, 5ab 5cd, 6ab 7 27. line 1, 1.2 4 28, 1.2 4 7-9 17 20-21 29, 1-3 4 5-6 7.8 9.10 11.12 13 30, 4.5 31, line 14-17 line 31 f k.v. 67-69 70 71-72 73 74 75 76 77 78 79 80 81 82 83-84 85 86, 87 88 89-91 92 93-94 95-97. 97! 99 Forgotten 100 101 102 103.104 k.v. k.v.

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32 137 37 128 33 line 1f, 1.2 105.106 8-10 129-131 107 13 132 108 16-18 133-135 15 109 20 136 34 - 39 35.1 110 40,1 9-10 111-112 4 138 12-16 113-117 41, 9cd. 10ab 139 36, 3-5 118-120 15 139 42 38, 1, line 1 121 43 142 2.3 122-123 44 5 124 (ruvesu 45, 1 143 125 (saddesu 15-17 144-146 line 2 (126-) 21 147 In the text of the Isibhasiyaim, the following alterations have been made and the variants, accepted previously, have been put, so far as necessary, into the foot-notes. 1, line 4 ti 19f adattam (dattam HD) 3,1 vide above. 4,2 iha (kiha HD) 5 sa mane 18 ninda (nindam HD) 6, line 1 kaya-bhedati, ayati 7,1 ritha 8,1 iya (delete below) 9, line 16 paccanubhavamane (degmana HD) 20 puvv 'auttae ("utteyae HD) 10, line 12 vide above 31 gunjaddha 11, line 1 anacca amuni. samkha anacca ese 3 saccam (savvam HD) 12,1 caranti 13,1 gihi budeg 5 santato na santam (nasao HD) 15,23 vanhissa ana-(vanhi anassa HD) 20, line 22 below half sloka 30 vide above 22, line 9 thubhe rukhe vanadeg 24,5 meham va (ca D) 18 vayovattha 19 taham 22 phalaphalam 26 savve 40 kaya-m-adeg 25, line 49 vide above balam vasuh' 27,1 duhayati 6 (jivana D) (jivana D) kimci iha-loke 31, line 7 (3) atta-bhave loe. sadeg 18f. vide below 38 half sloka 43 kammante 32, line 1 mahana-parivvayaenam 33, line 23 samma-miccha-paoo (half-sloka on new line) 36, 16 karetih' anio 37, line 7 navi 38, 8 tigicchie suju 14deg satthass' abheo 15 W. Schubring, Isibhasiyaim, Commentary 497

Page #499
salla citte 16 kama citte 18 padihatthim sa joento (otthissa joo HD, joeto D) 20 eti 39,5 navi 41,12 bhavoo (tavodeg HD) 45,25 jin' anam 34 su-y-akkantam (suimkao HD) 41 sappa kudeg 44 sugaham saram buddham vio (visa-gadeg D) 46 tanha' satam. ___Quoted from (uddhRta)Isibhasiyaim--L.D. Institute of Indology, Ahmedabad. Editor-Dalsukhbhai Malvaniya Dr. Walther Schubring L.D. 1974 Foot Note 1. Other 12 Mss. are enumerated in the Jinaratnakosa from various co llections. 2. An entry from a later hand at the end of II (16b) reads : Namduravara-nivasi Bhimah samghadhipo 'bhavad bhavikah sri-jina-dharm'adharas, tat-tanayo Dumguras sukrti (1) tad-vams'aika-vilasi Pragvatah prakata-jina-matabhyasi Sriguna-rajye gunavan pada-pratisthadi-karayita (2) Sri-Satrumjaya-Raivata-Jirapally-Arbud'adi-yatrasu vitta-vyaya-saphalikrta-janma, tad-dam ca Lasamai (3) tanayas tayoh suvinayo Kala namakrtanukrta-sukrti taj-jaya Jasamai, Lalatadevi ca Virai (4) sri-jina-bhavana-jinarca-pustaka-samgh 'adike sada ksetro vitta-vyayasya kartta danarthi-jananusamuddhartta (5) yugmani srimat-Kalu-namna nija-kara-kamalarjitena villena citkose siddhantah sasutraka vrtti-samyuktah (6) srimad-vacak-nayaka-Mahisamudrabhidhanu-mukha-kamulat labdhva var padesam nandantu ca lekhitah suciram (7) Mahopadhyaya-sri-Mahisamudra-gani-sisya-pam Kanakajaya-ganilikhapita sanvat 1551 varse. For the samghadhipa Bhima (s. 1327) see also Weber 11 1009, line 5 from bottom, a Kalu, a Jasamadevi, and two Lalatadevi, but apparently other persons, are mentioned in my Berlin List (1944) No. 207, in a Digambara Mss. Sriguna-Suri, s. 1125, cp. Preface of Merutunga's Prabandhacintamani p. 10b, cannot be meant (st. 2). In st. 3, dam is obviously abstracted from dampati and is to mean 'wife' 3. The later colophones are missing, and therewith the Rsi's too. The Rsi of 18 called Varisakanha in I-IV which brings him still closer to the Varsaganya conjectured on p. 493. PC. 498 SHTATS HATS

Page #500
pariziSTa-1 RSibhASita kI do saMgrahaNiyA~ (RSibhASita sUtra se sambaddha do saMgrahaNiyA~ prApta haiN| saMgrahaNI kA artha haisaMkSipta rUpa se padArtha-pratipAdana athavA sAra/niSkarSoM kA sNkln| inameM prathama saMgrahaNI nAmAdhikAra kahalAtI hai dUsarI saMgrahaNI arthaadhikaar| donoM prAkRta bhASA meM haiM aura kramazaH 6 aura 5 gAthAoM meM nibaddha haiN| RSibhASita meM jina paiMtAlIsa arhat RSi/mahAtmAoM/pratyekabuddhoM ke anubhUtipUrNa evaM jIvana-sparzI sandezoM/AdhyAtmika evaM naitika upadezoM kA saMkalana/cayana kiyA gayA hai, unhIM kA isa meM lekhA-jokhA hai| prathama saMgrahaNI kI prathama gAthA meM yaha pratipAdana kiyA gayA hai ki ina paiMtAlIsa arhatarSiyoM meM kitane-kitane arhatarSi kina-kina tIrthaMkaroM ke zAsana kAla meM hue haiM? pazcAt kI 5 gAthAoM meM arthAt 2 se 6 taka pratyeka arhatarSi ke nAma ginAye gaye haiN| dvitIya saMgrahaNI meM RSibhASita meM pratipAdita 45 adhyayanoM ke nAma diye gaye haiN| ina nAmoM kI vizeSatA yaha hai ki pratyeka adhyayana ke prArambha ke prathama zabdoM ko grahaNa kara adhyayana kA nAmakaraNa kiyA gayA hai|) (Two appendices of the Rishibhashit are available. Appendix means compilation of briefs about contents or themes discussed in the book. The first appendix is compilation of titles and second that of subjects. Both are in Prakrit and contain 6 and 5 couplets respectively. The appendices have mention of the forty-five seers/ascetics/ sages whose messages/philosophical and moral teachings have been compiled in the Rishibhashit. The first couple of the first appendix mentions which of these forty-five seers were contemporary to which Tirthankar. The following five couplets, that is 2 to 6, contain the names of each of them. The second appendix mentions the titles of the forty-five chapters contained in Rishibhashit. These names have been given by taking the first word of every chapter.) RSibhASita kI do saMgrahaNiyA~ 499

Page #501
prathama saMgrahaNI patteyabuddhamisiNo, titthe vIsaM arittunnemiss| pAsassa ya paNNara dasa vArassa viliinnmohss||1|| 1. bIsa pratyeka buddha RSi ariSTanemi (neminAtha), pandraha pArzvanAtha aura dasa vigatamoha mahAvIra ke tIrtha/zAsana meM hue haiN| 1. Twenty of these seers were contemporary to Arishthanemi (Neminath), fifteen lived during the life of Parshwanath and ten during the period of Mahavir. NArada-vajjita-putte, asite aMgarisi-pupphasAle y| vakkala-kummA ketali, kAsava taha tetalisute y||2|| 2. 1. nArada, 2. vajjiya (vAjrika) putra, 3. asita, 4. aMga RSi (aMgirasa) 5. puSpazAla, 6. valkala (cIrI) 7. kUrma (kUrmA putra) 8. ketali (putra), 9. kAzyapa tathA 10. tetliputr| 2. 1. Narad, 2. Vajjiya (Vajrik) putra, 3. Asit, 4. Angarishi (Angiras), 5. Pushpashal, 6. Valkal (Chiri), 7. Kurma (putra), 8. Kaitali (putra), 9. Kashyap, and 10. Taitaliputra. maMkhali jaNNa-bhayAli, bAhaya maha soriyAyaNa vidy| varise kaNhe Ariya, ukkala gAhAvaI trunne||3|| 3. 11. maMkhalI putra, 12. yajJa (yAjJavalkya), 13. bhayAli, 14. bAhuka 15. madhu (madhurAyaNa), 16. zauryAyana, 17. vidu, 18. varSap kRSNa, 19. Arya (AryAyaNa) 20. utkalavAdI aura 21. gAthApati trunn| 3. 11. Mankhali (putra), 12. Yagy (Yagyavalkya, 13. Bhayali 14. Bahuk, 15. Madhu (Madhurayan), 16. Shauryayan, 17. Vidu, 18. Varshap Krishan, 19. Arya (Aryayan), 20. Utkalvadi, 21. Gathapati Tarun. gaddabha rAme ya tahA, harigiri ambar3a mayaMga vaarttaa| tatto ya adae vaddhamANe vAU ya tiistime||4|| 4. 22. gardabha, 23. rAma, 24. harigiri, 25. ambaDa, 26. mAtaMga, 27. vArattaka, 28. Ardraka, 29. varddhamAna, aura 30. vAyu, ye tIsaveM haiN| 4. 22. Gardabh (Gardabhiya), 23. Rama, 24. Harigiri, 25. Ambad, 26. Matanga, 27. Varattaka, 28. Ardrak, 29. Vardhaman and 30. Vayu is thirtieth. 500 isibhAsiyAI suttAI

Page #502
pAse piMge aruNe, isigiri addAlae ya vitte y| sirigiri sAtiyaputte, saMjaya dIvAyaNe ceva ||5|| 36. 5. 31. pArzva, 32. piMga, 33. aruNa, 34. RSigiriM, 35. addAlaka, vitta (tArAyaNa), 37. zrI giri, 38. sAtiputra, 39. saMjaya aura 40 dvaipaayn| 5. 31. Parshwa, 32. Ping, 33. Arun, 34. Rishigiri, 35. Addalak, 36. Vitta (Tarayan), 37. Shrigiri, 38. Satiputra, 39. Sanjay and 40. Dvaipayan. tatto ya iMdaNAge, soma yame ceva hoi varuNe y| vesamaNe ya mahappA, cattA paMceva akkhAe / / 6 / / 6. anantara 41. indranAga, 42. soma, 43. yama, 44. varuNa, 45. vaizramaNa / isa prakAra paiMtAlIsa mahAtmA arhatarSi haiN| 6. then, 41. Indranaga, 42. Soma, 43. Yama, 44. Varun and 45. Vaishraman. As such there are forty-five holy seers. dvitIya saMgrahaNI adhyayanoM ke nAma soyavaM jassa bhavi. levo, AdANarakkhi mANA ya / tame savvaM ArAe, jAva ya saddheya No-eya / / 1 / / ... 1. 1. soyavva, 2. jassa, 3. avileva (bhavidavvaM), 4. AyANarakkhI, mANA, 6. tama, 7. savvaM, 8. AraM, 9. jAva, 10. saddheya, 11. No - eya / logesaNA kimatthaM, juttaM sAtA tadheva visaye ya / vijjA vajje Ariya, ukkala NAhaM ti jANAmi ||2|| 5. 1. 1. Soyavva, 2. Jassa, 3. Avileva (Bhavidavvam), 4. Ayanarakkhi, 5. Mana, 6. Tama, 7. Savvam, 8. Aaram, 9. Java, 10. Saddheya, 11. No-eya. 2. 12. loesaNA, 13. kimatyaM, 14. juttaM, 15. sAyA, 16. visaya, 17. vijjA, 18. vajjaM, 19. Ariya, 20. ukkala, 21. NAhaM (NAhaM purA kiMci ) jANAmi / 2. 12. Layesana, 13. Kimattham, 14. Juttam, 15. Saya, 16. Visaya, 17. Vijja, 18. Vajjam, 19. Ariya, 20. Ukkal, 21. Naham (Naham pura kinchi ). RSibhASita kI do saMgrahaNiyA~ 501

Page #503
paDisADI ThavaNa duve maraNA savvaM tadheva baMbhe y| dhamme ya sAhU sote, savaMti ahasaccato same loe||3|| 3. 22. parisADI, 23. duve maraNA, 24. savvaM, 25. taeNaM, 26. dhamme (katare dhamme), 27. sAdhu, 28. chiNNasote, 29. savaMti, 30. ahasaccato (adhAsaccamiNaM), 31. same loe (keyaM loe)| 3. 22. Parisadi, 23. Duve Marana, 24. Savvam, 25. Tayenam, 26. Dhamme (katare dhamme), 27. Sadhu, 28. Chhinna sotay, 29. Savanti, 30. Aha sachchato (Adhasachaminam), 31. Samey loye (keyam loye). kisI bAle ya paNDita, sahaNA taha kuppaNA ya boddhvvaa| uppata udae ya suhe, pAve taha icchaNicchA y||4|| 4. 32. kisiM (divvaM bho kisiM), 33. bAle (dohiM ThANehiM bAlaM), 34. sahaNA, 35. kuppaNA, 36. uppata (uppatatA), 37. udagaM, 38. suhe (jaM suheNa), 39. pAvagaM, (je imaM pAvagaM), 40. icchmnnicchN| 4. 32. Kisim (Divvam bho kisim), 33. Baley (Dohim thanehim balam), 34. Sahana, 35. Kuppana, 36. Uappat (Uppatata), 37. Udagam, 38. Suhe (Jam suhena), 39. Pavagam (Je imam pavagam), 40. Ichhamnichham. ajIvato ya appA appeNa ya esitavva bahuyaM tu| lAbhe do ThANehi ya appaM pApANa hiNsaa''yu||5|| 5. 41. AjIvato (jesiM AjIvato), 42. appeNa, 43. lAbhammi, 44. do ThANe hiM aura 45. appaM c| 5.41. Aajivato (Jesim aajivato), 42. Appena, 43. Labhammi, 44. Do thanehim and 45. Appam cha. 502 isibhAsiyAI suttAI

Page #504
pariziSTa-2 RSibhASita kA padyAnukrama (nimnAMkita pariziSTa meM padyAMza ke bAda adhyayana evaM gAthAMka diye haiM tathA anta meM pRsstthaaNk|) 4 aMkurA khaMdha baMdhIyo 9, 11 273 appakkatAvarAho'yaM 28, 12 356 aMjaNassa khayaM digsa 28, 22 358 appaM ca AuM iha mANavANaM 45, 1 423 akAmae kAlagae 14 292 appA ThitI sarIrANaM 9, 14 274 akUDattaM ca kUDesu 26, 9 348 appArohI jahA bIyaM 24, 24 335 akkhovaMgo, vaNe levo 45, 48 434 appeNa bahumesejjA 42 420 akkhovaMjaNamAdAya 4, 23 257 abhiNissae imaM loga 14 292 agandhaNe kule jAto 45, 40 432 amaNuNNaM bhoyaNaM bhoccA 38, 3 402 aggiNA tu ihaM daDDhA 36, 5 396 asaMmUDho u jo NetA 11, 1 285 aNaggheyaM maNiM mottu 41, 8 asabbhAvaM pavattenti 28, 15 357 aNubaddhamapassantA 15, 16 299 ahiMsA savvasattANaM 45, 20 427 aNubaddhamapassantA 45, 9 425 AU dhaNaM balaM rUvaM 24, 10 331 aNNahA sa maNe hoti 4,5 253 AjIvatthaM tavo mottuM 41, 9 417 aNNANaM paramaM dukkhaM 21, 1 318 ANaM jiNindabhaNitaM 45, 23 428 aNNANavippamUDhappA 35, 1 389 ANAkovo jiNindassa 45, 37 431 aNNANavippamUDhappA 35, 3 AtaM paraM ca jANejjA 35, 12 391 aNNANavippamUDhappA 35, 5 389 AtaTe jAgaro hohi 35, 14 391 aNNANavippamUDhappA 35,7 390 AtaTTho NijjarAyanto 35, 16 392 aNNANeNa ahaM puvvaM 21, 4 318 AtA-kaDANa kammANaM 15, 17 299 aNNAtayammi aTTAlakammi 35, 17 392 AtAkaDANa kammANaM 45, 10 425 aNNAyakammi aTTAlakammi 35, 21 393 AtA chettaM, tavo bIyaM 32, 2 376 atthAdAiM jaNaM jANe 38, 26 409 AtA chettaM, tavo bIyaM 26, 8 348 'atthi me' teNa deti 13, 6 290 AtANAe u savvesiM 13, 1 289 aduvA parisAmajjhe 4, 8 254 AmisatthI jhaso ceva 41,7 416 adhuvaM saMsiyA rajja 24, 32 336 AyANarakkhI purise 4 252 apaDinnabhAvAo 34, 2 AriyaM NANaM sAhU 19, 5 312 appakkatAvarAhehiM 28, 13 356 ArUDho rAyarahaM 26, 3 346 389 386 RSibhASita kA padyAnukrama 503

Page #505
329 346 271 366 AlassaM tu pariNNAe 7, 3 266 esa eva vivaNNAso 9, 8 272 AlasseNAvi je kei 7, 2 265 esA kisI sobhatarA 32, 3 376 AvajjatI samugghAto 9, 28 277 kaMcaNassa jahA dhAtU 9, 26 277 AsajjamANe divvammi 45, 51 434 kantAre vArimajjhe vA 24, 1 AhAratthI jahA bAlo 15, 10 297 kajjaNivvattipAoggaM 38, 24 408 AhArAdi tu jIvANaM 45, 17 ___427 katare dhamme paNNatte 26, 1 AhArAdIpaDIkAro 45, 49 434 kato chettaM, kato bIyaM 32, 1 376 icchanteNicchate icchA 40, 4 414 kantI jA vA vayovatthA 24, 18 333 icchA bahuvidhA loe 40, 1 413 kammabhAve'NuvattantI 24, 16 332 icchAbhibhUyA na jANanti 40, 2 413 kammamUlamanivvANaM 1, 1 icchAmUlaM niyacchanti 40, 3 413 kaMdamUlA jahA vallI 24, 20 333 itthI u balavaM 22,7 323 kammassa saMtaI cittaM 24, 38 338 itthI'Nugiddhe vasae 6, 9 263 kammAyANe'varuddhamma 9, 22 276 idha jaM kIrate kammaM 30, 1 365 kallANaM ti bhaNantassa 30, 7 indAsaNI Na taM kujjA 45, 43 433 kallANamittasaMsaggiM 33, 16 381 indiehiM sudantehiM 29, 15 363 kallANA labhati kallANaM 30, 4 366 imA vijjA mahAvijjA, 17, 1 306 kasAyA malaNaM tassa 26, 14 349 iya uttamagaMthachedae 8, 1 267 kAmaM akAmakAmo 7, 4 iheva kittiM pAuNati 33, 8 379 kAmaggahaviNimmukkA 28, 18 357 ihevAkitti pAvehiM 33,6 379 kAmabhogAbhibhUtappA 28, 10 .. ukkaDDhataM jadhA toyaM 9, 13 273 kAmamohitacitteNaM 28, 11 uccaM vA jai vA NIyaM 24, 13 332 kAmasallamaNuddhittA 28, 6 355 uccAdIyaM vikappaM tu 28, 23 359 kAmANa maggaNaM dukkhaM 28, 9 ucchAyaNaM kulANaM tu 22, 5 323 kAmA musAmuhI tikkhA 45, 46 433 uvakkamo ya ukkero 9, 12 273 kAle kAle ya mehAvI 28, 21 358 uvvivArA jalohantA 45, 14 426 kiM kajjate u dINassa 34, 3 ekaM bhavaM dahe vaNhI 36, 4 396 kimu dantassa raNNeNaM 38, 14405 etaM kisiM kasittANaM 26, 15 349 kodha-mANa-pariNNassa 5, 4 260 eyaM kisiM kasittANaM 32, 4 377 kovamUlaM Niyacchanti 36, 14 398 evaM aNegavaNNAgaM 38, 4 402 kovo aggI tamo maccU 36, 1 395 evaM jiNindaANAe 45, 42 432 kosIkite vva'sI tikkho 45, 45 433 evaM tavobalatthe vi 36, 10 397 kohaM jo u udIreI 3, 6 248 evametaM karissAmi 24, 14 332 kohAviddhA Na yANanti 36, 13 398 504 isibhAsiyAI suttAI 266 356 356 355 386

Page #506
251 koheNa appaM DahatI paraM ca 36, 12 398 jatthatthI je samArambhA 22, 11 324 koho bahuvihI levo 3, 8 249 jadhA khIraM padhANaM tu 3, 11 250 khaiNaM pamANaM vattaM 33,9 380 jadhA ruppikulubbhUto 45, 41 432 khaNathovamuttamantaraM 28, 24 359 jammaM jarA ya maccU ya 21, 3 318 khijjate pAvakammANi 9, 15 274 jassa ete pariNNAtA 3, 14 khIre dUsiM jadhA pappa 3, 10 250 jassa kajjassa jo jogo 38, 19 406 gaMbhIramerusAre vi 36, 8 397 jassa bhItA palAyanti 2, 1 244 gaMbhIraM savvatobhadaM 9, 33 279 jahA aMDe jahA bIe 9, 6 272 gambhIraM savvatobhadaM 45, 30 430 jahA AtavasaMtattaM 9, 25 277 gacchaMti kammehi se'Nubaddhe 2, 3 244 jahA kavotA ya kaviMjalA ya 12, 1 287 gandhaM ghANamuvAdAya 29,7 361 jahA kavotA ya kaviMjalA ya 41, 16 418 gambhIrovi tavorAsI 36, 11 397 jahA nissAviNiM nAvaM 28, 20 358 garantA madirA vA vi 22, 4 323 jAgarantaM muNiM vIraM 35, 23 394 galucchinnA asote vA 41, 3 415 jAgaraha NarA NiccaM 35, 22 393 gAhAkulA sudivvA va 22, 2 322 jAgaraha NarA niccaM 35, 20 393 gehaM verANa gaMbhIraM 22, 6 323 jA jayA sahajA jA vA 24, 15 332 caMcalaM suhamAdAya 24, 31 336 jANejjA saraNaM dhIro 38, 20 407 coraM pi tA pasaMsanti 4, 14 255 jAtaM jAtaM tu viriyaM 45, 53 chajjIvakAyahitae 26,7 347 jArisaM kijjate kammaM 30, 3 365 chiNNasote bhisaM savve 28, 1 . 354 jArisaM vuppate bIyaM 30, 2 365 chiNNAdANaM dhuvaM kammaM 15, 27 301 jittA maNaM kasAe yA 29, 17 363 chinnamUlA jahA vallI 24, 23_ 334 jIvo appovaghAtAya 28, 14 357 chiNNAdANaM sayaM kammaM 24, 22 334 jujjae kammuNA jeNaM 24, 25 335 jai paro paDisevejja 35, 15 392 jebhiNandanti bhAveNa 45, 25 428 jai me paro pasaMsatti 4, 16 255 jA puttaM pAvakaM kammaM 39, 1 411 jai me paro vigarahAti 4, 17 256 je giddhe kAmabhogesu 28, 19 358 jaM ulUkA pasaMsanti 4, 18 256 je jaNA AriyA NiccaM 19, 4 jaM kaDaM dehito jeNaM 24, 17 333 je jaNA'NArie NiccaM 19, 2 jaM ca bAlA pasaMsanti 4, 19 256 jeNa jANAmi appANaM 4, 3 253 jaM tu paraM NavaehiM 6, 6 262 jeNa bandhaM ca mokkhaM ca 17, 2 306 jaM suheNa suhaM laddhaM 38, 1 402 je jIvaNahetu pUyaNaTThA 27, 6 352 jaggAhI, mA suvAhi 35, 18 392 je colakauvaNayaNesu vA 27, 5 352 jaNavAdo Na tAejjA 7, 1 265 jeNa keNai uvAeNaM 34, 1 386 RSibhASita kA padyAnukrama 505 435 312 311

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432 404 405 je Nare kuvvatI pAvaM 39, 2 411 Neva bAlehi saMsaggiM 33, 5 379 je Na lubbhati kAmehiM 34, 6 387 Nehavattikkhae dIvo 9, 19 275 jeNAbhibhUto jahatI tu dhammaM 36, 15 399 No saMvasituM sakkaM 4, 1 252 je pumaM kurute pAvaM 45, 3 423 taNakhANu-kaNTaka-latA-ghaNANi 4, 5253 je bhikkhu sakheyamAgate 27, 3 352 tamhA u savvadukkhANaM 15, 28 302 je lakkhaNasumiNapaheliyAu 27, 4 352 tamhA te taM vikiMcittA 3, 9 250 je lubbhanti kAmesu 28, 3 354 tamhA tesiM viNAsAya 35, 9 390 jesiM AjIvato appA 41, 1 415 tamhA pANadayaTThAe 45, 22 428 jesiM jahiM suhuppattI 22, 12 324 telokkasAragaruyaM 45, 38 jesu jAyante kodhAdi 35, 10 391 tavo bIyaM avaMjhaM se 26, 12 349 je hutAsaM vivajjeti 45, 11 425 tAhaM kaDodayubbhUyA 24, 19 333 jo jattha vijjatI bhAvo 4, 20 256 tahA bAlo duhI vatthu 15, 21 300 jovvaNaM rUvasaMpattiM 24, 6 330 tittiM kAmesu NAsajja 28, 8 355 DambhakappaM kattisamaM 38, 27 409 tucche jaNammi saMvego 38, 10 DAho bhayaM hutAsAto 22, 9 324 dantindiyassa vIrassa 38, 13 NaccANa AturaM lokaM 34, 4 386 davvao khettao ceva 24, 39 338 tu Na nArIgaNapamatte 6, 1 261 davvato khittato ceva 9, 32 278 NaNNassa vayaNA'core 4, 15 255 davve khette ya kAle ya 38, 29 409 Na dukkhaM Na suhaM vA vi 38, 8 404 dANamANovayArehiM 24, 12 332 Na pANe ativAtejjA 5, 3 259 dittaM pAvanti ukkaNThaM 41, 5 416 NamaMsamANassa sadA, sati 5, 2 259 dIve pAto pataMgassa 21, 5 319 Na mAhaNe dhaNurahe 26, 4 346 dukkhaM khaveti juttappA 9, 17 275 NaraM kallANakAriM pi 4, 13 255 dukkhaM jarA ya maccU ya 15, 19 299 Navi atthi rasehiM 39, 5 412 dukkhamUlaM ca saMsAre 2, 8 246 NANappaggahasaMbandhe 6, 7 263 dukkhamUlaM purA kiccA 15, 9 297 NANamevovajIvanto 41, 10 417 dukkhA parivittasanti 2, 2 244 NANAvaNNesu saddesu 38, 5 403 dukkhito dukkhaghAtAya 15, 8 297 NAvA akaNNadhArA va 6, 3 262 duddantA indiyA paMca 16, 1 304 NAvA va vArimajhami 9, 29 277 duddantA iMdiyA paMca 29, 13 362 NAsevejjA muNi gehI 28, 2 354 duddante indie paMca 16, 2 304 Niyadose NigUhate 4, 2 252 duddantehidieha'ppA 29, 14 363 NiraMkuse va mAtaMge 6, 2 261 duppaciNNaM sapehAe 4, 9 254 NivattiM mokkhamaggassa 11, 5 ___ 286 dubhAsiyAe bhAsAe dukkaDeNa 33, . 378 506 isibhAsiyAI suttAI

Page #508
351 331 424 298 249 298 dubhAsiyAe bhAsAe dukkaDeNa 33, 3 378 patthanti bhAvao kAme 28, 5 355 duharUvA durantassa 38, 16 406 patthareNAhato kIvo 15, 20 300 dejjAhi jo marantassa 45, 15 426 payaMDassa NariMdassa 45, 35 431 je hutAsaM vivajjate 45, 11 425 payahittU siNehabandhaNaM 27, 2 devindA dANavindA ya 24, 9 paraM NavaggahAbhAvA 9, 31 278 devindA samahiDDhIyA 24, 7 331 pariggahaM giNhate jo u 3, 5 249 dosAdANe Niruddhammi 9, 20 275 parivAre ceva vese ya 38, 25 408 dhAraNI susahA ce0 24, 2 329 parovaghAtatalliccho 45, 6 dhAvantaM sarasaM sarisaMtAra 45, 12 426 parovaghAtatalliccho 15, 13 dhit tesiM gAmaNagarANaM 22, 1 322 __parovaghAyatalliccho 24, 28 335 dhit tesiM gAmaNagarANaM 22, 8 323 pANativAto levo 3,7 dhitI alaMcasuhiya 26, 13 349 pANI ya pANighAtaM ca 45, 19 427 dhUmahINo ya jo vAhI 15, 26 301 pAvaM je u pakuvvanti 15, 15 na ciraM jaNe saMvase muNI 27, 1 351 pAvaM je u pakuvvanti 45, 8 425 naNhAto va saraM ramma 45, 28 429 ___pAvaM Na kujjA, Na haNejja pANe 45, 2 423 niccalaM kayamArogga 24, 40 338 ___ pAvaM parassa kuvvanto 15, 11 298 nivvattI vIriyaM cetra 9,7 272 pAvaM parassa kuvvanto 24, 27 335 paMca jAgarao suttA 29, 2 360 pAvaM parassa kuvvanto 45, 4 424 paMca jAgarao suttA 38, 6 403 pAvakammodayaM pappa 45, 13 paMcamahavvayajutte 3.4, 5 387 pAvaghAte hataM dukkhaM 15, 6 paMcavaNImakasuddhaM 12, 2 287 pAvamUlamaNivvANaM 15, 1 295 paMcavaNImagasuddhaM 42, 15 418 puDhaviM Agamma sirasA 5, 1 259 paMcindiyAI saNNA 35, 19 393 puNNaM titthamuvAgamma 33, 10 380 paMceva iMdiyANi tu 26, 11 348 puNNapAvassa AdANe 9, 3 271 paMthANaM rUvasaMbaddha : 2, 3 288 puttadAraM dhaNaM rajjaM 45, 16 makkhiNo ghatakumbhe vA 41, 6 puriso rahamArUDho 9, 23 276 paccANaM ceva rUvaM va 38, 23 408 puvvaM mANaM jiNittANaM 29, 16 363 paccuppaNNarase giddhI 15, 12 298 puvvarattAvarattammi 4, 11 254 paccuppaNNarase giddho 45, 5 puvvajogA asaMgattA 9, 30 278 paccuppaNNarase giddhI 24, 29 . 336 phAsaM tayamuvAdAya 29, 11 362 paDissuyAsarisaM kammaM 30, 8 366 bambhacArI jati kuddho 38, 22 407 pattassa mama ya annesiM 36 395 bajjhae muccae ceva 24, 37 338 pattindhaNassa vaNhissa 15, 25 301 baddhacindho jadhA jodho 45, 39 432 RSibhASita kA padyAnukrama 507 426 296 427 424

Page #509
bandhantA nijjarantA ya 24, 36 bandhaNaM moyaNaM ceva 17, 6 bitiyaM jaro dupANatthaM 21, 6 bhUtAmmANa 2, 5 yA aMkuraNippattI 2, 4 bujjhate bujjhate ceva 24, 21 bhAsacchaNNo jahA vahI 15, 24 bhuMjittuccAvae bhoe 4, 7 macchA va jhINapANIyA 41, 4 majjaM dosA visaM vahI 9, 21 tArammamA 45, 26 bho bhoccA 38, 2 mammi arajjante 29, 4 maNuNNammi arajjante 29, mammi arajjante 29, 8 maNuNNammi arajjante 29, 10 maNuNNammi arajjante 29, 12 maNNanti bhaddakaM bhaddakA 30, 6 2 bANeNa viddhe tu 35, maNNe bANeNa viddhe tU 35, 4 maNe bANeNa viddhe tu 35, 6 maNNe bANeNa viddhe tu 35, 8 mammaM sasallajIvaM ca 17, 5 mahAvise vahI ditte 36, 9 mANo paccotarittANaM 5 mA mamaM jAU koyI 41, 14 mAse mAse ya jo bAlo 41, 13 migA bajjhanti pAsehiM 21, 2 magarIya bhuyaMgo ya 21, 7 micchattaM aniyattI ya -9, 5 mukkaM pupphaM va AgAse 6, 4 mUlakouyakammehiM 41, 12 mUlaghAte to rukkho 25, 1 508 isibhAsiyAI suttAI 337 307 319 245 245 334 mohamUlamaNivvANaM 2, 7 301 253 415 276 429 402 361 361 361 362 362 366 389 389 390 390 307 397 259 418 418 318 319 272 262 417 343 mUlasete phaluppattI 2, 6 mUlasete phaluppattI 13, 4 mUlaseke phaluppattI 15, 7 mehuNaM tu Na gacchejjA 26, 5 mohakkha u juttassa 38, 9 mohI mohINa majjhammi 24, 35 mohodaI sayaM jaMtU 24, 34 mohodaye sayaM jantU 24, 33 raNe vaggaNA daDDhA 3, 12 rammaM mantaM jiNindANaM 45, 27 saMjibbhavAdAya 29, 9 gaMge ceva ya vidose se 44 rAyANo vaNiyA ? jAge 26, 2 rUvaM cakkhumuvAdAya 29, 5 lAbhammi jeNa sumaNo 43, 1 luppatI jassa jaM atthi 13, 5 vajjejja SNAriyaM bhAvaM 19, 1 vaNaM vahiM kasA ya 15, 22 vahiNo No balaM chittaM 36, 2 vahiM raviM sasaMkaM vA 24, 5 vahiM sItAhato vA vi 45, 29 vahI aNassa kammassa 15, 23 vahI sarIramAhAraM 16, 3 vatthAdiesu sujjhesu 9, 27 vadatu jaNe jaM se icchiyaM 4, 22 vavagayakusale saMchiNNa 27, 7 mAruyasaMjogA 9, 24 vAhikkhayAya dukkhaM vA 38, 7 vikItaM tesi sukaDaM 41, 2 vijjAmantopadesehiM 41, 11 vijjopayAraviNNAtA 11, 4 vijjosahiNivANesu 9, 16 245 290 297 347 404 245 337 337 337 250 429 362 422 346 361 421 290 311 300 395 330 429 300 304 277 257 353 276 403 415 417 285 274

Page #510
viNNAso osahINaM tu 21, 9 viNNAso osahINaM tu 21, 10 visaM vA amataM vA vi 4, 21 vItamohassa dantasma 45, 24 vesapaccANasaMbaddhe 38, 21 sae gehe palittammi 35, 13 319 320 257 428 407 391 324 285 273 311 381 271 381 335 271 295 330 sakuNI saMkuppaghAtaM ca 18, 1 310 sakkA tamo NivAretuM 36, 6 396 sakkA vaNhI Niva retuM 36, 3 396 sakkA vaNhI NivAretuM 3, 13 250 433 sAhaM sarabuddhaM 45, 44 sacchaMdagatipayArA 6, 8 sajjhAyajjhANovagato jitappA 17, 8307 263 sattaM buddhI matI medhA 36, 7 397 431 391 sattaM buddhI matI medhA 45, 34 satthaM sallaM visaM jantaM 35, 11 satthakaM vA vi ArambhaM 38, 18 sattheNa vahiNA va vi 45, 18 sadevamANusAkAmA 28, 7 406 427 355 sadevoragagandhavvaM 23, 17 357 sadevoragagandhavvaM 45, 47 434 sadevoragagandhavve 21, 11 331 saMkaNIyaM ca jaM vatyuM 22, 10 saMjoe jo vihANaM tu 11, 3 saMtataM baMdhate kammaM 9, 10 saMdhijjA AriyaM maggaM 19, 3 puNNavAhiNIo vi 33, 14 saMvaro nijjarA ceva 9, 4 saMsaggito pasUyanti 33, 13 saMsArasaMtaI cittA 24, 26 saMsArasaMtaImUlaM 9, 2 saMsAre dukkhamUlaM tu 15, 2 saMsAre savvajIvANaM 24, 4 sotamuvAdAya 29, 3 santametaM imaM kammaM 13, 3 santassa karaNaM Natthi 13, 2 sante jamme pasUyanti 15, 18 sabbhAvavakkavivasaM 33, 11 sabbhAve dubbalaM jANe 38, 28 sabhAve sati kandassa, jahA 15, 5 sabhAve sati kandassa, dhuvaM 15, 3 sabhAve sati pAvassa 15, 4 samassitA giriM meruM 33, 15 samma kammapariNANaM 17, 4 sammattaM gotthaNavo 26, 10 sammattaM ca ahiMsaM ca 33, 17 sammattaM ca dayaM ceva 9, 18 sammattaM ca dayaM ceva 38, 17 sammattaNirataM dhIraM 29, 18 sammattariyaM dhIraM 33, 12 samma rogapariNANaM 17, 3 sammAmicchApaoteNaM 33 sallaM kAmA, visaM kAmA 28, 4 savanti savvato sotA 29, 1 savaso pAvaM purA kiccA 24, 30 savaso pAvaM purA kiccA 45, 7 savaso pAvaM purokiccA 15, 14 savvaM ca savvahiM ceva 1, 1 savvaNNusAsaNaM pappa 45, 33 savvato virate dante 1, 2 savvattha NiraNukkosA 24, 8 savvattha viraye dante 29, 19 savvasattadayo veso 38, 12 savvaM soyavvamAdAya 1, 3 savviMdiehiM guttehiM 26, 6 sAgareNAvaNijjoko 45, 52 360 290 289 299 380 409 296 296 296 381 306 348 382 275 406 364 380 306 378 354 360 336 24 298 242 430 242 331 364 405 242 347 435 RSibhASita kA padyAnukrama 509

Page #511
262 254 319 406 378 379 253 sAbhAviyaguNovetaM 45, 32 430 suttamettagatiM ceva 6, 5 sAmaNNe gItaNImANA 38, 11 404 suppaiNNaM saMpehAe 4, 10 sAradaM va jalaM suddhaM 45, 31 4 30 suppiyaM taNayaM bhaddA 21, 8 sAvajjajogaM NihilaM vidittA 17, 7 307 subhAvabhAvitappANo 38, 15 sAsaNaM jaM NarindAo 45, 36 431 subhAsiyAe bhAsAe 33, 2 sAhahiM saMgama kujjA 33, 7 379 subhAsiyAe bhAsAye 33, 4 sigghavAmisamAuttA 24, 3 330 suyANi bhittie cittaM 4, 4 siTThakammo tu jo vejjo 11, 2 285 suhume va bAyare vA 3, 1 siyA pAvaM saI kujjA 39, 4 411 sUdaNaM sUdaittANaM 30, 5 siyA pAvaM saiM kujjA 39, 3 411 sovAyANA nirAdANA 9, 9 sIsacchede dhuvo maccU 22, 13 325 haTuM karetIha NirujjhamANo 36, 16 sIsaM jahA sarIrassa 22, 14 325 hiMsAdANaM pavattenti 28, 16 sIlakkharahamArUDho 4, 24 257 hemaM vA AyasaM vA vi 45, 50 sukaDaM dukkaDaM vA vi 4, 12 255 hemA guhA sasIhA vA 22, 3 248 366 272 399 357 434 322 510 isibhAsiyAI suttAI

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PRAKRIT BHARATI ACADEMY 13-A, Gurunanak Path, Malviya Nagar, Jaipur Ph: 0141-2524827, 2520230 E-mail : prabharati@gmail.com Web-Site : prakritbharati.net 700 Published under the aegis of CSR initiative of 310 ATUL LTD. touching lives... 9|17893811137178 1'1100 700