Saman suttam

Author(s): Jinendra Varni
Publisher: Sarva Seva Sangh Prakashan
Catalog link: https://jainqq.org/explore/008026/1

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LALIT C. SHAH SAMAN SUTTAM
Compiled by Sri Jinendra Varni
Edited by Prof. Sagarmal Jain
Translated by Justice T.K.Tukol Dr. K.K. Dixit
Sarva Seva Sangh Prakashan Rajghat, Varanasi - 221001 (U.P.)
India

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Saman Suttam
Compiled by Sri Jinendra Varni
Edited by Prof. Sagarmal Jain
Director P.V. Research Institute Varanasi - 5
Translated by Justice T.K. Tukol Dr. K.K. Dixit
Roman Transliteration by Dr. Ashok Kumar Singh Dr. Harihar Singh
© Sarva Seva Sangh
Prakashan
Edition:First Copies 1000 (Mahavir Jayanti) 5 April, 1993
Published by Sarva Seva Sangh Prakashan Rajghat, Varanasi - 221001 U.P. (India)
समणसुत्तं श्री जिनेन्द्र वर्णी
Printed by Ratna Printing Works Kamachha, Varanasi
74 : A pret ( HTCGT )
Printed in USA by: Sur Speedy Printing Needham, MA
Price Rs 100/- (One hundred) in India

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Jain Society of Greater Detroit
August 20, 1996
Jai Jinendra'
जय वीयराय! जयगुरू! होउ मम तुह पभावओ भयवं ! | भवणिब्बेओ angentee इट्ठफलसिद्धी ॥६॥
Jaya viyaraya! jayaguru! Hou mama tuha pabhāvao bhayavam!
Bhavanivveo maggāṇusāriyā iṛṇṭhaphalasiddhi.
Oh the Conqueror of all attachments Oh, the world teacher Oh the blessed one through your grace may I develop detachment to the mundane world, continue to follow the path of Salvation and attain fulfilment
"
Eternal source of the divine spiritual teachings has finally become available in comprehensive format This monumental work is a culmination of exhaustive knowledge and years of untiring dedication of Shri Jinendra Varniji The invaluable contribution of hundreds of Jain Sadhus, and Sadhviji has made it possible for this unique reference work to come to reality This unprecedented spiritual work was the result of the inspiration of Shri Vinobaji, who is revered as much as Shri Mahatma Gandhi, all over India,
I feel extremely fortunate for being instrumental in bringing SAMAN SUTTAM to the Jain community of North America. The publication of approximately 8000 copies was made possible by the generous support of all the donors, the Board of Trustees and fund raising committee(1995) of the Jain Society of Greater Detroit and countless other individuals feel it is appropriate to express my special gratitude to Shri Jagat Jain who first envisioned this project for North America

I sincerely hope this compendium of inspirational spiritual scriptures will help our present as well as future generations immensely The publication of "Saman Suttam" could not have been more timely but to coincide with the initiation of our long awaited temple project in Farmington Hills, Michigan
I take this opportunity to request participation of the Jain community of North America in this worthy cause which is destined to guide the lives of our children as per the holy scriptures of Jainism perpetuated over the millenniums by our Thirthankars.
For Private Personal Use Only

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णाणं सरणं मे, दंसणं च सरणं च चरिय सरणं च। तव संजमं च सरणं, भगवं सरणो महावीरो ॥१॥ Nanaṁ saranam me, damsanam ca saranam ca cariya saranaí ca. Tuva saińjamam ca saranam, bhagavam sarano Mahaviro. Right Knowledge is my shelter, Right Faith is my shelter, Right Conduct is my shelter, austerity and self-restraint are my shelters, Bhagavan Mahavira is my shelter
Sincerely,
Bharat M. Tolia, MD West Bloomfield, MI 48323 U.S A.

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HISTORY OF JAIN SOCIETY OF GREATER DETROIT
The Jain Society of Greater Detroit, Inc. was founded in 1975 as a religious organization. Starting with 50 families, the total membership in 1996 is approaching 300 families. Significant milestone have been established along the way, including:
1981
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Incorporated as a non-profit, religious organization Established the first constitution for the organization
1982
Society was granted non-profit tax exempt status by IRS First relious summer camp for adults and children
1983
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Jain study class for children
1985
Study class for adults was established Hosted 3rd JAINA convention of North America
1986
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Established "Clothes Dopnation" program for needy families in India
1988
.
Newsletter named “Jain Vani” was started
1989
Bought 3 acres of land for TEMPLE project in Farmington Hills, Michigan
1991
“BHUMI POOJAN” for the TEMPLE celebrated
1992
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"SHILA ROPAN” for the TEMPLE celebrated
1993
Jain Organization of Youth (JOY) group was established Additional 3 acre of land with house was purchased
1994
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House was inauguarated as interim Temple
1995
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Construction of the 25,000 sequre foot Jain Temple was started
1996
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Anticipated completion of Temple in December
1997
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Summer. Pratishtha of 11 Murtis planned in the first phase

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Name of Donors
City, Country
Amount
$5,000 $1,000
$1,000
$501 $ 500
$ 251
$251
$251
$251 $251 $151 $151 $101 $101 $101 $101 $101 $101 $101 $101 $101 $101
Dr Ram Gunabalam
Bloomfield, MI USA Mahesh & Kırtı Vora
Farmington Hills, MI USA Lalita Navalchand Mehta Family Trust - Mukund & Dhıra Mehta
Stoughton, MA USA Lt Shri Kantılal Kakalbhai Sheth - Bharat & Usha Sheth
Palanpur, India Nitin & Pankajını Doshi
Bloomfield, MI USA Lt Shri Dalpatbhai P Lathia - Chetan & Nita Lathia
Ahmedabad, India Lt Shri Gulabchand Raichand Chitalia - Jasvant & Saroj Sheth
Bhavnagar, India Lt Shri Himatlal & Smt Jaykuwar Tolia - Bharat & Geeta Tolia
W Bloomfield, MI USA Lt Shri Manilal Gulabchand Sheth - Jasvant & Saroj Sheth
Ghatkopar, India Vastupal & Varsha Shah
Sterling Hts , MI USA Kırt & Neena Shah
Bloomfield, MI USA Milan & Sonal Shah
Seattle, WA USA Arvind & Jaya Shah
Troy, MI USA Arvind & Ramila Shah
Troy, MI USA Ashok & Kalpana Choksi
W Bloomfield, MI USA Chetan & Smita Koradia
W Bloomfield, MI USA Dinesh & Sunita Daglı
Sterling Hts , MI USA Jayesh & Bhavna Mehta
Farmington Hills, MI USA Jim & Kundan Sata
Dearborn Hts, MI USA Ketan & Nilepa Tolia
Southfield, MI USA Kulin & Ranjan Shah
Canton, MI USA Lalit & Bharati Shah
Madison Hts, MI USA Lt Shri Jaychand Parbhubhai Shah - Nalın & Gita Shah
Andheri, India Lt Shri Mangaldas B Shah - Bhupendra & Neena Shah
Baroda, India LT Smt Sakarben Maganlal Dedhia - Nalin & Gita Shah
Andheri, India Lt Smt Sankalıben Manilal Sheth - Bhupat & Aruna Sheth
Ghatkopar, India Mahendra & Indira Doshi
Rochester Hills, MI USA Mahendra & Meera Shah
Rochester Hills, MI USA Mahendra & Saroj Shah
Canton, MI USA Mahesh & Pratima Mehta Mahesh & Meena Shah
Bloomfield, MI USA Manish & Varsha Mehta
Ann Arbor, MI USA Manoj & Minaxi Shah
E Lansing, MI USA Motichand & Hansaben
Ndola, Zambia Niranjan & Vibha Shah
Farmington Hills, MI USA Nirmalaben C Shah
Warren, MI USA Piyush & Sarla Kothary
Ann Arbor, MI USA Praful & Pratima Shah
Sterling Hts, MI USA Prakash & Amartı Jain
Troy, MI USA Priti P Shah
Troy, MI USA Samir & Mita Shah
Canton, MI USA Shailesh & Swapana Trivedi
Farmington Hills, MI USA Sharad & Nalini Shah
Troy, MI USA Shashikant & Devyanı Danı
Troy, MI USA Vijay & Usha Vasani
Troy, MI USA Madhukar Shah
Toledo, OH USA
$101
$101
$101
$101 $101 $101 $101 $101 $101 $101 $101 $101 $101 $101 $ 101 $101 $101 $101 $101 $101 $101 $101 $101 $35

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PUBLISHER'S NOTE
Sarva Seva Sangh feels immense pleasure in bringing out the English Translation of Saman-Suttam. Acharya Vinobaji has brought out the essence of all the religions and their religious works such as the Essence of Christianity, Navasarhita of Dhammapada, Kuranasara, Bhagvata Dharma Sara, Essence of Vedas, Essence of Manusmệti etc. He also wanted to bring out the essence of Jaina Religion, prepared by Jaina Monks. He consented to go through the collection. Inspired by him respected Sri Jinendra Varmiji undertook the responsibility to prepare its first draft. Initially it was published as Jainadharma Sara. Then incorporating the comments and suggestions therein of monks and scholars, a new compilation entitled 'Jinadhamma' was published. Finally, an assembly was held on 29-30 November in 1974, in Delhi, attended by the Jaina Acharyas and monks, scholars and laymen, representing all the Jaina sects. It is in this assembly that Samaņa-Suttam took its present form.
With the inspiration of Acharya Vinobaji I (Radha Krisna Bajaj) contacted, Acharyas and monks of all the Jaina sects, with the draft prepared by Jinendra Varniji. I am very grateful to Acharya Tulsiji, Yuvacharya Mahaprajña, Muni Nathmalaji, Acharya Vidyanandaji and Acharya Susil Kumarji who co-operated whole heartedly. Acharya Janakavijayaji was able to give little time for it.
Acharya Anand Rşiji, Upadhyaya Amarmuniji, Acharya Dharmasagarji, Acharya Vijaya Samudrasuriji, Muni Santa Balji and Muni Yasovijayaji all gave their co-operation in some form or other. We had blessings of Acharya Ramachandra Suriji also. Sri Kanjiswami also supported us. It is mentioned in religious texts that 'Sarvesāmavirodhena brahmakarma samarabhe' 'सर्वेषामविरोधेन ब्रह्मकर्म समारभे' that is a work ought to be performed with the congregation of all. It is a matter of great

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(iv) pleasure that in its compilation and publication we had cooperation from all and opposition from none.
During the course of last two thousand years, it was for the first time that an unanimous work was published on the eve of 25th centenary of Nirvāņa of Lord Mahavíra. Saint Vinobaji remarked that impact of Mahavira on his mind was second only to the Bhagvad Gita.
After the Assembly of 1974, in April 1975, the first edition of Samaņasuttam with Hindi translation was published. Its second edition was published in May 1975, just one month after the first. Third edition was published in 1982. In all 15,000 copies of Hindi editions have been published. The demand for its English translation arose after some time. To bring out an edition with appropriate and upto mark English translation, we have been striving for last twelve years. We have to be very careful in the translation of a religious text to avoid contradiction.
First of all Dr. K.K. Dixit translated it into English. He was entrusted with the task on the advice of Padmabhusaņa Pt. Dalsukhbhai Malvania. Mr. Justice T.K. Tukol also translated it, on the suggestion of Honourable vice-President of India Sri B.D. Jatti. Both the drafts were handed over to Dr. Sagarmal Jain, Director, Pārsvanātha Sodhapeeth, Varanasi in accordance with recommendation of Late Chimanabhai Chikubhai Shah. On the basis of both the drafts he corrected the translation and prepared this final draft. The draft prepared by him is being published now. I am very thankful to all of them. I appeal to the learned readers to write us, about the errors in it, to enable us to correct those in ensuing editions.
I find that the publicity of Samaņasuttam was not at desired level during last 15 years. As far as the English edition of Samaņasuttam is concerned it was undually delayed. Respected Vinobaji and Sarva Seva Sangh have entrusted me the responsibility of bringing out the English Edition. I am extremely sorry for this delay.

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I wish that Jaina society should take the responsibility of its publication and circulate lakhs of copies of their precious text. The copies of samaṇasuttaṁ should be with all the temples, monks, scholars and laities. Like Bhagvadgita each and every house ought to keep it as an essential one for daily reading. Sarva Seva Sangh will willingly hand over the responsibility of its publication to Jaina Society with one reservation that no change should be made without prior and explicit approval of prominent Jaina Acharyas of Svetambara, Digambar, Terapanthi and Sthanakavasi Jaina sects.
I will also like to thank Dr. Harihar Singh, Lecturer, Ancient History. B.H.U. who transliterated into Roman, Prakrita gathas of Samaṇasuttaṁ which was lost unfortunately. It is the Roman transliteration by Dr. Ashok Kumar Singh, P.V. Research Institute, which is appearing with the text of the English edition. He has also done proof-reading. My thanks are due to him also. My sincere thanks to M/s. Ratna Printing Press for fine Printing.

For Private
Radhakrishna Bajaj for Sarva Seva Sangh Prakashan
Personal Use Only

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Prominent Jaina Acharyas and monks of all the Jaina Sects
.
A
-

.
TA
Ses
1
KA

From L. to R. Br, Sri Jinendra Varni, Acharya Sri Dharmasaganji Uppadhyaya, Acharya Vidyandadji, Acharya Sei
Susila Kumarji. Yuvacharya Mahaprajna, Acharya Sri Tulsiji, Acharya Sri Vijaya Samudra Surji and other Jajna monks.

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LETTER TO VINOBA FROM THE MUNIS
(MONKS)
Anuvrat Vihar Vira Nirvana Date, 24-1-2501.
210, Deendayal Upadhyaya Marg
New Delhi. Date 7-12-74.
Auspicious-minded. Lover of Religion Sri Acharya Vinobaji.
"Jaina Dharma Sara” and its new form "Jiņadhamma" have been compiled bearing in mind your timely suggestion based on equanimity of thought. In this task of compilation, we have received the co-operation of Sri Jinendra Kumar Varniji and other scholars. An assembly was organized due to the untiring efforts of Radhakrishna Bajaj, for Sarva Seva Sangha. All the Acharyas, monks and scholars who participated in the Assembly endorsed your suggestion and brought out a book entitled "Samaņasuttam" acceptable to the entire Jaina Community. It has been regarded as a great achievement during the 2500th Year of the Nirvana of Bhagavan Mahavira. The Assembly met on the 29th and 30th November, 1974 and the text was recited therein. Critical observations, reviews and thoughtful comments were received from the Acharyas, Monks and scholars. The responsibility of critical revision was finally entrusted to the monks and the co-operation of Varniji was placed at their disposal.

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(viii)
The work was completed within the course of a week after frequent meetings for revision and mature consideration. We are quite happy over it. We hope that you will puruse the text with seriousness and plan it after the pattern of the Dhammapada. If there be still more suggestions, you may give them. That will please us all. Presidents ofthe various sessions of the Assembly.
ia Uldedyia yo 33enne Boy (Muni Sri Vidyanandaji) (Muni Sri Susila Kumariji) मनि जनक विज्ञान (भाग नपाल (Muni Sri Janakavijayaji) Muni Sri Nathmalji)
मिनेन्द्र
(JinendraVarniji) r llte sic Compiler of the Book.
। हर
12.12.1974.
(In the handwriting
of Vinobaji).

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SATISFACTION (Vinoba)
There have been many events of satisfaction in my life. Perhaps, the best of the satisfactions, the final one, came to me at last this year. I had often requested the Jainas that the essence of the Jaina philosophy should be available in the same manner as that of the Vedic religion which was available in the Gita in about seven hundred verses and that of Buddhism in the Dhammapada. This was a difficult task for the Jainas, as they have many traditions and many books. Thus there are the Bible and the Quran, however big in size they might be, they are one. But among the Jainas, there are two: the Svetambaras and the Digambaras, apart from some others. I have been frequently telling all of them that their monks should mee together, discuss and bring about an universally acceptable essence of Jainism for all Jainas. At last, 'a fool' by name Varniji came forward and the views of Baba appealed to him. He is studious, and with great labour, he has also compiled a Dictionary of Jainas technical terms. He published a book entitled Jaina DharmaSara. He printed a thousand copies of the book and sent them to Jaina scholars and also to the scholars outside the community. On the suggestions made by the scholars, he dropped some verses, added some and after doing all that, he published a book "Jina-dhamma". An Assembly was convened on the persistence of Baba in order to hold discussions thereon; monks, acharyas and the other scholars including some house-holders, those participated therein, numbered nearly three hundred. After frequent discussions, they changed its name, form and finally prepared by unanimous consent, a book entitled "Samanasuttam" in Ardhamagadhi took its shape. There are 756 verses. The figure 'seven' is very auspicious for the Jains. If 7 and 108 are multiplied, the result is 756. So many verses were selected by unanimous consent. It was decided that the book should be

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published on Chaitra Sukla 13, the date of the birti: anniversary of Bhagavan Mahavira which fell on 24th April this year, it was to be published in the most auspicious manner. The essence of Jainism was to be available throughout India on that day under the title of "Samaņasuttam". It will be continued to be read in future by Jainas and non-Jainas so long as Jainism continues to be in existence as also the Vedic religion and Buddhism continue to be alive. A very great thing which could not be achieved during the last thousand or fifteen hundred years has been achieved. Baba became merely an instrument but Baba fully believes that it is ali the grace of Bhagavan Mahavira.
I confess that the Gita has had a tremendous influence on me. Barring the Gita there has been no other influence on my mind greater than that of Mahavira. The reason for it is that Baba whole heartedly accepts the command of Mahavira. His command is "become a votary of truth". Today whoever rises high, he becomes a votary of truth. The heritage of a Votary of Truth was conferred personally on Baba by Gandhiji; Baba knew who he was, not a votary of truth but one who accepted the truth. There is in every individual an element of truth; that is why human birth becomes meaningful. One ought to accept that element of truth that is found in every religion, every sect and in all human beings. We must all become the votaries of truth; this has been the teaching of Mahavira; that is the influence on Baba apart from the influence of the Gita. When I look beyond what has been said in the Gita, I see no difference between the two.
214
ER
Brahma-Vidya Mandir. Pawnar (Wardha). 25-12-1974.
(In the handwriting
of Vinobaji).

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INTRODUCTION The compilation of this book by name 'Samanasuttam' was undertaken on the inspiration of Acharya Vinobaji. As a result of that inspiration, the text was read in the Assembly which accorded its unanimous approval. This is a significant historical event.
The basic foundation of all religions in the world is - the Atma and the Parmatma, the soul and the Supreme Soul. The grand edifice of religion stands on the pillars of these two principles. Some religions of the world are believers in the existence of the soul along with the existence of God; some religions are atheistic. Those who believe in the doctrine of the existence of God, regard him as the Creator, Protector and Regulator of the Universe, a God who is all powerful Supreme Soul. Everything in the Universe is dependent upon Him. He is called the Brahma, the Creator, the Supreme Father and so on. According to this tradition, whenever there is increase of irreligion or religion deteriorates, God incarnates Himself on earth and protects the world after conquering the evil-forces; thereby he sows the seeds of righteousness.
Tradition of non-existence of God.
The second tradition is one which believes in the existence of the Soul but not of God; as a creator of the universe, it believes in the independent progress of the soul. The Soul reaches the highest position after attainment of supreme purification by destruction of attachment or indulgance and hatred, and acquisition of complete detachment. It is an eternal existence and self-regulated. He is his own friend and foe. Jainism follows this philosophy which has an independent and scientific outlook. This tradition is known, in brief, by the name of Sramana-culture. The Indian tradition, of believers in the existence of God, is known as the Brahmana-Culture. Buddhism

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is another Indian religion which also follows the philosophy of non-creation of universe by god, but believes in the cycle of birth and death.
Antiquity
The greatness or the utility of a religion does not depend upon its antiquity or its recent origin. If some religious tradition, besides being ancient, has been alive since long, has remained active and progressive, has been successfully helpful in ethical advancement, and inspired and assisted long in cultural enrichment, it is a great religion. The antiquity of such religion and its continued importance are indicative of the inherent nature of its eternal and universal principles. The tradition of Jainism, from the point of view of its principles both on conduct and thought, goes very deep beyond comprehension. Historians have so far recognised fully the truth of this position and that Tirthankara Mahavira is not the founder of the religion. He was preceded by many Tirthankaras. He merely reiterated and rejuvenated that religion. It is correct that history has not been able to trace the origin of the Jaina religion; but the historical evidence now available and the results of dispassionate researches in literature have established that Jainism is undoubtedly an ancient religion. References to Watarasanā Muni, Kesi and Vratya-kṣatriya in the Ṛgveda, Srimad Bhagavata and other famous books have become available
now.
The Jaina history contains references to the 63 Śalākāpurusas (the Supreme Personages). These Śalākā Puruṣas lived during each of the ancient periods of time called a cycle of two parts, one the "avasarpiṇīkāla" and the other "Utsarpiņikala". They each inspired the people to follow religion and ethics during the course of the advancement of human civilization. The Tirthankaras occupy the highest position among the Śalākā-puruṣas. During the present period of Avasarpiņikāla, the 24 Tirthankaras were born during the fourth portion of that period; the first of them is Ṛṣabhadeva

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(xiii) who was the son of King Näbhi and queen Marudevi. He is designated as Ādināth, Adibrahma, Adiśvara etc. The last of the Tirthankaras, Mahāvira lived about 2500 years ago. Buddha Tathāgata was his contemporary. The 23rd Tirthankara Pärsvanath preceded Mahāvīra by 250 years; he was the son of Afvasena, the King of Varanasi. The Buddhistic scriptures mention Mahāvira as Niganthanataputta. The Pārsva's tradition has been also mentioned as Cāturyāma Dharma (religion of four vows). Mahāvīra was the representative of Pårsva's tradition. If one were to consider the uninterrupted flow of time, neither Rşabha is the first nor Mahāvira, the last. This tradition is without a beginning and without end - who knows how many twenty-four Tirthankaras have gone by and how many will come in future?
Viewed from the point of cultural evolution, it would be apparent that from the point of spiritual stand-point, there is not much difference between the Vedic and Sramanic cultures; but the difference between the two from the popular view-point, in respect of principles, conduct and faith, appears to be quite clear. The two cultures have influenced each other to a considerable extent; there have been exchanges between the two while the social circumstances have almost remained the same. The difference that is evident is not such as is not perceptible. Besides, it is very helpful in understanding the levels of advancement in human civilization. In the rich ancient literature of India, we get ample evidence of the mutual exchange and influence that seem to have taken place between the two cultures and traditions. Even in one family, people with different traditions used to follow their respective modes of religious worship. Doctrine of the Soul.
What we call the Jaina Religion today, must have had some other name in ancient days. It is true that the word 'Jaina' is derived from the word 'Jina'; again the word 'Jaina' is relatively new. During the period of Mahāvīra, 'Nirgrantha or

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(xiv) 'Nirgranthapravacana' was the indicative of the word 'Jaina religion'. During that period of Pārsvanatha, the religion was being called Sramanadharma. At the time of Aristanemi, the 22nd Tirthankara who preceded Pārsvanath, it was called 'Arhatdharma'. Ariştanemi was the cousin-brother of Srikrsna, the Karma-yogi (the propounder of activism) Saläkāpuruṣa. In fact, the service of the cow and the spread of use of milk was an auspicious step in the direction of establishing a non-violent social order. In the Bihar region, Jaina-Dharma is still popular as Arhat-dharma. The KingSaint Nami was from Mithila and hailed from the family of Janaka. The Jaina scriptures contain beautiful account of his spiritual practices. There are many changing pictures of different names found reflected on the curtains of history; but this much can be said that the original doctrine of this religion, of its tradition and its culture remains today what it was in the form of a seed, viz., Atinaváda and Anekantavāda. On the fertile soil of Ātmavāda, the Kalpa-vrkșa (tree) is continuing to bear fruit. Monks of the Jaina religion are called 'Sramana" even today. The word Sramana is still in use as suggestive of labour (śrama), equanimity (samatā) and subdued-passions (Vikåra samana).
The meaning of Jaina Religion is the pathway to welfare, preached or propounded by Jina. He is called Jina who has achieved victory over the passions of his body and soul, namely external and internal. The greatest enemies of the soul are attachment, hatred, delusion and other passions. Therefore, the word Jaina maintains one meaning, that it is not indicative of any caste. He is a Jaina who follows the path shown by Jina or follows it for the sake of self-realization. Conquest of Attachment and Realization.
The aim of the Jaina religion is attainment of complete conquest of attachment, and realization. Conquest of attachment and realization is auspicious; it will bring in bliss and by attaining it, man can achieve the position of the Arhat in the

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other World. This victory over attachment becomes possible by a harmonious accomplishment of the three jewels of Right Faith, Right Knowledge and Right Conduct. It is the path of happy combination of Faith, Knowledge and Conduct by following which man can attain salvation or perfection. Faith, Knowledge and Conduct together can bestow perfection on man. The primary or the basic teaching of Jainism is that right knowledge should be acquired by looking at mundane things with an eye of right faith and that the same should be translated into conduct in life. However, the pivotal point of entire conduct and thought is attainment of conquest over attachment. Even the greatest riches of the world are futile in the face of conquest of attachment. Conquest of attachment in an everincreasing degree by constant endeavour is regarded as conducive to the highest welfare of the inner-most soul in both the states, whether one is in a state of involvement or detachment or of a house-holder of a monk. But the path of attainment of conquest of attachment cannot be reached without the aid of an attitude of many points-of-views. This doctrine of many points-of-views will show the right path of liberation by creating in an individual an inclination towards detachment when he is inclined towards a mundane life, or by exposing the hollowness of mundane life when an individual is in a state of detachment. Ahimsă or non-violence
Non-violence is the foundation of Jaina ethics. The observance of non-violence is not possible without an attitude of many points-of-view. Because from the Jaina point of view, a person can be non-violent even when violence is committed, or even when committing violence. According to Jainism, commission of violence or non-violence is dependent upon the mental condition of the door, not on the act. If the violence that is taking place outside is to be regarded as violence, then none can be non-violent because the entire world is pervaded by living creatures and there is constant violence to them going on.

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(XY!) Therefore, he who conducts himself with the utmost caution is non-violent in his thought; hence he is non-violent; and he who does not observe caution in his active daily life, there is violence in his mental state so even if no violence is actually committed by him, he would be ethically violent. All this analysis is not possible unless one possesses the many points-of-views. Hence a person who possesses an attitude of many points-of-view is regarded as being possessed of right faith, and it is the person possessed of right faith that can acquire right knowledge and become capable of right conduct. He who has no right attitude cannot have right knowledge and his conduct also cannot be of right type. Hence righteousness or right faith has specii significance in the Jaina faith; that is the foundation-stone to the path of liberation.
Mundane life is a bondage. The soul is involved in this bondage from times immemorial; he has forgotten his real nature on this account; he regards it as his real nature and continues to find pleasure in it; it is this forgetfulness that is responsible for his bondage. He will realize this mistake only when he discovers that his nature is endowed with infiniteconsciousness, that his strength is greater than what is seen in mundane life, that he is the treasure-house of infinite knowledge, infinite faith, infinite bliss and infinite power, it is only when he becomes alive to this faith that he will achieve right attitude and then he will try to achieve firmness of conviction about his real nature through his right conduct. Hence the pathway of Jaina ethics is the royal road that leads to the state of conquest of attachment in accordance with right knowledge. Anekanta :
Viewed from the real point of view, even the highest knowledge that is acquired by an embodied soul in this vast world is limited, imperfect and one-sided. It is not possible for such persons to comprehend the infinite qualities of an object simultaneously, let alone the expression of it which is far more

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(xvii) difficult. The inadequacy of language and the limitations of the meaning of words create conflicts and disputes now and then. The ego of man further accentuates the matter. The doctrine of Anekanta paves the way for harmony and removal of conflicts. There is an element of truth in every statement andit is possible to dissolve the conflict in a straightforward manner by understanding that element of truth. He who is not obstinate or persistent in his own point of view can solve easily almost every problem. Every person lives under the vital influence of Anekanta but he does not know that he lives the very light which illumines his life. So long as the sight is obscured by the veil of persistence, it is not possible to get a proper perspective of an object. The doctrine of Anekanta proclaims the independent existence of an object. In the world of thought, Anekanta is the tangible form of Ahimsa. Whoever is non-violent shall be the possessor of Anekant view of life and whoever possesses the Anekanta view of life shall be non-violent in thought and action.
The present form of Jainism as is available to us was inspired by the teachings of Mahavira. It is his religious code that is in vogue today. Mahavira brought about a synthesis between religion and philosophy. It is the harmony between knowledge, faith and conduct that can lead man towards liberation from misery. Action without knowledge or knowledge without action are both futile. The practice of truth that is known and the knowledge of the truth that is practised-it is only when both combine together that there can be fruitful result.
Nature of substance-Dharma
The nature of an object (or substance) is Dharma - this is the most significant contribution of Jaina philosophy - vatthu sahavo dhammo. Every substance in this world behaves according to its own nature. Its existence is attended with origination, sustenance and destruction. No substance, whether it possesses consciousness or is immobile, departs from its

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(xviii)
nature. The form of existence always sustains it; due to its changing nature, it is always subject to constant modifications. The mansion of Jaina philosophy stands on this triple foundation. The significance of Jaina philosophy is that the world-organization is expounded on the strength of this triple character. It is clear from the existence of this triple character. It is clear from the existence of the six substances that this world is without a beginning and without an end, and that, there is no special being or power that is its creator, preserver or builder. There can be no room for inequalities in society like classdistinctions or caste-distinctions when once the existence of soul is accepted on the basis of space, time and nature of the substance. In such circumstances, it was possible for Mahavira, the conqueror of attachments and the seer of principles, to say in this mundane world that equanimity is Ahiṁsā, and that nonpossessiveness consists in not entertaining any sense of attachment or of ownership. Truth is contained not in sacred books but in experience; brahmacarya or celibacy consists in walking along the path of the Supreme Soul. Through action alone, a person becomes a Brahmin; through action alone, a person becomes a Kṣatriya; through action alone, a person becomes a Vaiśya; through action alone, a person becomes a Śūdra. Neither tradition nor apparel, neither money nor strength neither power norwealth, neitherknowledge norbooks, can afford any protection to a person devoid of character. No protection can be available to a person by performance of various rituals for propitiation to please gods and goddesses or the different powers in nature. Self-realisation, self-knowledge and self-absorption-absorption in the bliss of one's own soul, alone can bring about liberation to man. This is certainly the right-faith. Mahavira was a Nirgranth in the true sense-making a distinction between an object of possession and possession, he was devoid of a body, though embodied. The atmosphere was surcharged with his speech, which was devoid of words, though comprehensible to everyone, pouring nectar.

For Private Personal Use Only

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(xix) House-holder's conduct.
Fulfilment is always dependent upon the capacity of a devotee. It is for this reason that two divisions have been made in the Jaina path of conduct: House-holder's conduct and Monk's conduct. The rules of conduct prescribed for a householder are easier than those prescribed for a monk. Because he has not renounced his house-hold and remains occupied with his occupation, a house-holder always remains conscious of his conduct and his aim is to progress towards the ethical code prescribed for a monk. When the inherent capacity of the soul of a house-holder increases and when his power of restraint over the perturbations of attachment, hatred etc. and control of passions like anger etc. goes on increasing, he progresses gradually upwards step by step to march over the path of a monk. A house-holder reaches the state of a monk by observing the twelve vows without any transgressions and crossing the eleven stages (pratimas). Really speaking, the ethical rules of conduct prescribed for a house-holder form the foundation for and are complementary to the ethical rules prescribed for a monk. It is worthy of mention that the entire ethical discipline of Jainism is self-oriented, and a systematic and a gradually progressive prescription of ethical codes capable of leading upwards is available. Jainism does not merely preach morality or rules of conduct from the point of view of mutual relationship in life. There is no place for external rituals, popular beliefs, or false beliefs about gods and preceptors, as it is directed towards the achievement of spiritual strength. When observance of the small vows etc. gives an inspiration to a house-holder to become a spiritual-seeker, he discharges a unique role in the conduct of affairs of the society.
Introducing the Book.
"Samaņasuttam" is an orderly and brief compilation of the essential principles of the Jainas' religion and philosophy. There are four parts and forty-four sections in the book. There are 756 verses altogether.

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(xx)
The book has been composed or compiled with verses in Prakrit which can be sung and are fit for regular recitation. The Jaina Acaryas have called the Prakrit verses as sūtras. The Prakrit word 'sutta' means sūtra, sūkta or also śruta. The word 'sūtra' is popular in the Jaina tradition. Hence the book has been given the title of "Samaņasuttam" (śramanasūtraṁ). The collection of the verses has been made ordinarily from the ancient texts. Hence this Samanasuttam is itself as valid as the scriptures,
The first part is Jyotirmukha or source of illumination: therein an individual gets a glimpse of internal life by rising above the plane of mundane or external life of 'eat', drink and make 'merry'. He understands the futility of sensuous enjoyment, of the cause of misery, birth and death in mundane life, and develops detachment towards mundane life. He understands that attachment and hatred are his greatest enemies and begins trying to subdue them in every possible way and takes recourse to forgiveness, compassion, sincerity, contentment and other virtues by replacing anger, pride, delusion and greed. He restrains his passions and controls the senses, covetous of pleasures. He looks upon all living creatures as on himself, begins to experience the sensations of pleasure and pain of others and renounces possessiveness according to his capacity, taking into consideration the needs of others. He remains ever wakeful towards himself and others, as also begins to march fearlessly on the path of emancipation with perseverance.
The second part deals with the Path of Emancipation. On being initiated into it, all doubts, sensations born of fear, desires as also false beliefs are all washed off by the trio of right faith, knowledge and conduct or devotion, knowledge and action. The dualism of what is desirable and undesirable comes to an end and there will be a sudden outburst of equanimity and affection. One becomes detached towards worldly attachments and the mind becomes full with peace. Even if he remains in his house, he remains as detached as a lotus in water remains

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(xxi) waffected by it. He does nothing, even if he is carrying on his
siness and occupations. The house-holder gradually relies on the religion of the monk and his mind ascends progressively the different steps of knowledge, detachment and meditation; the mind rises higher and higher till all its inclinations become prooted; the sun of knowledge begins to illumine with all his rightness; the mind rises and falls with the tides in the ocean of Cliss. So long as he is associated with the body, he remains in the state of an Arhat or a liberated being though embodied, continues to move about giving his message of welfare to the world; and when he is freed from his body or his life comes to an end, he attains the status of a Siddha, only to become absorbed in the ocean of bliss.
The third part deals with Tattva-darśana or faith in principles; in it are contained the expositions on the seven principles like soul, non-soul etc. or the nine fundamental principles including merit and demerit. After giving an account of the six substances like soul, matter-atom, there is an exposition of the theory of creation of the universe by the combination and division of these substances, as also its eternity and endlessness.
The fourth part deals with Syädvåda (or the Doctrine of Seven Predications). Besides, there is a brief account of Anekanta. This is the fundamental principle of Jaina logic. This section contains a heart-captivating, si'mple and brief account of deep and serious topics like pramā na, naya, niksepa and saptabhangł. Finally the book ends with a prayer to Mahavira.
It can be said that the four parts or the 756 verses contain an all-sided and brief account of the Jairia religion, an exposition of its principles and ethical code of conduct. The Jaina literature is vast and there are many books available on each of the subjects. Surely, it is ncessary that one should make a comprehensive study of those book:s for a deep understanding of the subjects. This is a representativia book acceptable to all for the purpose of having a general acquiaintance with the doctrines of the Jaina religion, its code of ethics and the process of

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(xxii) gradual spiritual advancement of life, in a traditional but devotional manner. Victory shall there be to the Jaina doctrine.
Justice T.K. Tukol
Dr. K.K. Dixit

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CONTENT First Part : Source of Illumination
Verses 1. Precepts on the Auspicious (HISTEET)
1-16 2: Precepts on the Jina's Teachings (FFAITHE) 17-24 3. Precepts on the Religious Order (HERCET) 25-31 4. Precepts on the Scriptural Exposition (FagureF) 32-44 5. Precepts on the Transmigratory Cycle (HHRESTHET) 45-55 6. Precepts on the Karmas ( ET)
56-66 7. Precepts on the Wrong Faith (FATE) 67-70 8. Precepts on the Renunciation of Attachment
( V ERSE)
71-81 9. Precepts on the Religion (HET)
82-121 10. Precepts on Self-Restraint (H4HCET)
122-139 11. Precepts on Non-Possessiveness (319fUEF) 140-146 12. Precepts on Non-Violence (31 EHTE)
147-159 13. Precepts on Vigilance (3144IG:E)
160-169 14. Precepts on Education (ETF)
170-176 15. Precepts on Soul ( 31154 FT)
177-191
Second Part : Path of Liberation 16. Precepts on the Path of Liberation (HTE TANTEET) 192-207 17. Precepts on Three Jewels (TITUTE)
208-218 18. Precepts on Right Faith (HRT )
219-244 19. Precepts on Right Knowledge (HRTSITEET) 245-261 20. Precepts on Right Conduct (HRP F ) 262-287 21. Precepts on Spiritual Realization (ATTRICE) 288-295 22. Precepts on the Two Paths of Religion (Palang)
296-300 23. Preceptson House-holder's Religion (ra ) 301-335 24. Precepts on Religion of Monks (2744TTF) 336-363

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364-383
(xxiv) 25. Precepts on Vows (acre) 26. Precepts on Carefulness and Self-Control
(afhf-TIETEET) 27. Precepts on Obligatory duties (3Tapu IFT) 28. Precepts on Penance (74 ) 29. Precepts on Meditation (EZTET) 30. Precepts on Reflection (37GUATEFT) 31. Precepts on Soul-Colouring (asure) 32. Precepts on Spiritual Progress (JURATTEET) 33. Precepts on Passionless Death (ASGTIGE)
384-416 417-438 439-483 484-504 505-530 531-545 546-566 567-587
Third Part : Metaphysics 34. Precepts on Fundamental (OTA ) 35. Precepts on the Substance (FGTEET) 36. Precepts on Universe (ETCET)
588-623 624-650 651-659
Fourth Part : Theory of Relativity 37. Precepts on Non-Absolutism (3 tata) 660-673 38. Precepts on Valid Knowledge (SATUTE) 674-689 39. Precepts on View-point (FEET)
690-713 40. Precepts on theory of Relativity and Seven Predications (RIIETG a Hatut F)
714-721 41. Precepts on Reconciliation or Synthesis (44)
722-736 42. Precepts on Installation (AT )
737-744 43. Conclusion (FATHT)
745-749 44. Hymn To Mahāvíra (attara)
750-756
Appendix : 1. Index of Verses
PP.
pp.
pp.

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SAMAŅA SUTTAM
Part - 1 Source of Illumination

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१. मङ्गलसूत्र 1. Mangalasūtra
1. णमो अरहंताणं । णमो सिद्धाणं । णमो आयरियाणं । उवज्झायाणं । णमो लोए सव्वसाहूणं ॥१॥
णमो
Namo arahantānam. Namo siddhānam. Namo ãäyariyānam. Ṇamo uvajjhāyāṇaṁ. Ņamo loe savvasāhūṇaṁ.
2. एसो पंचणमोक्कारो, सव्वपावप्पणासणो । मंगलाणं च सव्वेसिं, पढमं हवइ मंगलं ॥२॥
Eso pancanamokkaro, savapāvappanāsano. Mangalāṇaṁ ca savvesim, paḍhamaṁ havai mangalaṁ
3.5. अरहंता मंगलं । सिद्धा मंगलं । साहू मंगलं । केवलिपण्णत्तो धम्मो मंगलं ॥३॥
अरहंता लोगुत्तमा । सिद्धा लोगुत्तमा । साहू लोगुत्तमा । केवलिपण्णत्तो धम्मो लोगुत्तमो ॥४॥
अरहंते सरणं पव्वज्जामि । सिद्धे सरणं पव्वज्जामि ।
साहू सरणं पव्वज्जामि ।
केवलिपण्णत्तं धम्मं सरणं पव्वज्जामि ॥५॥
Arahantā mangalam. Siddhā mangalam. Sāhī mangalam. Kevalipannatto dhammo mangalaṁ.
Arahanta loguttamā. Siddhä loguttamā. Sāhū loguttamā. Kevalipannatto dhammo loguttamo.
Arahante saranaṁ pavvajjāmi. Siddhe saraṇam pavvajjāmi. Sähū saraṇam pavvajjāmi.
Kevalipannattam dhammaṁ saraṇaṁ pavvajjāmi.

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PRECEPTS ON THE AUSPICIOUS
9) Obeisance to the Worthy souls. Obeisance to the Liberated souls. Obeisance to the Preceptors (Spiritual guides). Obeisance to the Spiritual Teachers. Obeisance to all the Saints in the world.
(2) This five-fold obeisance is destructive of all sins and is the foremost amongst all the auspicious.
to 5) Auspicious are the Worthy souls. Auspicious are the Liberated Sous. Auspicious are the Saints. Auspicious is the Religion preached by the Worthy Souls. Supreme in the world are the Worthy Souls. Supreme in the world are the Liberated Souls. Supreme in the world are the Saints.
Supreme in the world is the Religion preached by the Worthy Souls.
I seek protection with the Worthy Souls. I seek protection with the Liberated Souls. I seek protection with the Saints. I seek protection with the Religion preached by the Worthy
Souls.

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SA.MAŅASUTTAM 6. झायहि पंच वि गुरवे, मंगलचउसरणलोयपरियरिए।
णर-सुर-खेयर-महिए, आराहणणायगे वीरे ॥६॥ Jhāyahi panca vi gurave, mangalacausaranaloyapariyariye. Nara-sura-kheyara-mahie, ārāhananāyage vire.
7. घणघाइकम्ममहणा, तिहुवणवरभव-कमलमत्तंडा।
अरिहा अणंतणाणी, अणुवमसोक्खा जयंतु जए ॥७॥ Ghanaghāikammamahanā, tihuvanavarabhavvakamalamattanda. Arihå anantaņāņi, aņuvamasokkhå jayantu jae.
8. अट्ठविहकम्मवियला, णिट्ठियकज्जा पणट्ठसंसारा।
दिट्ठसयलत्थसारा, सिद्धा सिद्धिं मम दिसंतु ॥८॥ Athavihakammaviyalä, nitthiyakaijā panatthasaṁsāra. Dirthasayalatthasärä, siddha siddhim mama disantu.
9. पंचमहब्बयतुंगा, तकालिय-सपरसमय-सुदधरा ।
णाणागुणगणभरिया, आइरिया मम पसीदंतु ॥९॥ Pancamahavvayatungă, tukkaliya-saparasamaya-sudadhara. Ņāņāgunay anabhariyā, airiya mama pasidaniu.
10. अण्णाणधोरतिमिरे, दुरंततीरम्हि हिंडमाणाणं ।
भवियाणुज्जोययरा, उवज्झाया वरमदिं देंतु ॥१०॥ Anņāņaghoratimire, durantaframhi hindamåņānam. Bhaviyánujoyayarā, uvajjhāyā varamadim dentu.
11. थिरधरियसीलमाला, ववगयराया जसोहपडिहत्था ।
बहुविणयभूसियंगा, सुहाइं साहू पयच्छंतु ॥११॥ Thiradhariyasilamālā, vavugayarāyā jaso hapadihattha. Bahuviņayabhūsiyangā. suhäiṁ sāhū payacchantu.

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SOURCE OF ILLUMINATION
(6) Meditate upon the five Supreme Souls, who afford fourfold shelter for the world and who are auspicious, the greatest among those deserving veneration, victors (over the passions) and worshipped by human beings, Vidyadharas (demi-god) and gods.
(7) May there be glory in this world to the Worthy Souls (Arhats) who have destroyed the dense of destructive Karmas, who like the sun bloom forth the louts like hearts of devoted persons capable of liberation, and who are possessed of infinite knowledge and excellent bliss.
(8) May the path of emancipation be shown to me by the Liberated Souls who have freed themselves from the eight kinds of Karmas, have attained complete fulfilment, have freed themselves from the cycles of births and deaths and who have known the essence of all the things.
(9) May the preceptors, who are elevated by the five great vows, wellversed in their own Scriptures as well as in other contemporary scriptures and endowed with numerous virtues, be pleased with me.
(10) May the spiritual teachers, who show the path of illumination of the Souls capable of liberation but are groping in the dense and impassable darkness of ignorance, grant me excellent wisdom.
(11) May the saints, who have adorned themselves firmly with the garland of virtues, earned glorious reputation and are devoid of attachments, and are the embodiments of humility, grant me happiness.

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6
SAMAŅASUTTAM
12. अरिहंता, असरीरा, आयरिया, उवज्झाय मुणिणो । पंचक्खरनिप्पण्णो, ओंकारो पंच परमिट्ठी ॥१२॥ Arihantā, asarirā, āyariyā, uvajjhāya munino. Pancakkharanippaṇno, oṁkāro panca parumitthi.
13. उसहमजियं च वंदे, संभवमभिणंदणं च सुमई च । पउमपहं सुपासं, जिणं च चंदप्पहं वंदे ॥१३॥
Usahamajiyam ca vande, sambhavamabhiṇandaṇaṁ ca sumaim ca.
Paumappaham supāsaṁ, Jiņaṁ ca candappahaṁ ca vande.
14. सुविहिं च पुप्फयंतं, सीयल सेयंस वासुपुज्जं च । विमलमणंत-भयवं, धम्मं संतिं च वंदामि ॥१४॥
Suvihim ca pupphayantaṁ, siyala seyaṁsa vāsupujjaṁ ca. Vimalamananta-bhayavam, dhammam santim ca vandāmi.
15. कुंथुं च जिणवरिंदं, अरं च मल्लिं च सुव्वयं च णमिं । वंदामि रिट्ठणेमिं, तह पासं वड्ढमाणं च ॥१५॥
Kunthum ca Jiņavarindaṁ, araṁ ca malliṁ ca suvvayaṁ ca namim.
Vandāmi ritthaṇemim, taha pāsaṁ vaḍḍhamāṇaṁ ca.
16. चंदेहि णिम्मलयरा, आइच्चेहिं अहियं पयासंता । सायरवरगंभीरा, सिद्धा सिद्धिं मम दिसंतु ॥ १६ ॥ Candehi nimmalayarā, äiccehim ahiyaṁ payāsaṁtā. Sayaravaragambhīrā, siddhā siddhiṁ mama disantu.
२. जिनशासनसूत्र
2. Jinaśāsanasūtra
17. जमल्लीणा जीवा, तरंति संसारसाय रमणंतं ।
तं सब्वजीवसरणं, णंददु जिणसासणं सुइरं ॥ १ ॥

Jamaelinā jivā, taranti samsärasäyaramanantam. Tam savvajivasaranam namdadu jiņasāsaṇaṁ suiraṁ
For Private Personal Use Only

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SOURCE OF ILLUMINATION (12) The word Om is denotative of five supreme spiritual guides, because it is made of five first letters (a,a, a, u and m) of Arhat, Ašariri (Siddha) Ācārya, Upadhyāya and Muni.
(13) I bow to the Jinas: Rşabha, Ajita, Sambhava, Abhinandana, Sumati, Padmaprabha, Supārśva and Candraprabha.
(14) I bow to the Jinas: Suvidhi (Puşpadanta), Śītala. Śreyamsa, Väsupujya, Vimala, Anant, Dharma and Santi
(15) I bow to the Jinas: Kunthu, Ara, Malli, Munisuvrata, Nami, Ariștanemi, Pārsva and Vardhamana.
(16) May the Siddhas (or the Liberated Souls) who are more immaculate than the moons, brighter than the suns and more serene than the oceans, show me the path of liberation.
2 PRECEPTS ON JINA'S TEACHINGS
(17) May the teachings of Jina which enable all souls to cross over the endless ocean of mundane existence and which afford protection to all living beings, flourish for ever.

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SAMANASUTTAM
18. जिणवयणमासहमिणं, विसयसुह-विरेयण अमिदभूय
जरमरणवाहिहरणं, खयकरणं मव्वदुक्खाण ॥२॥ Jmavayanamosahamınam, visayasuha-vireyanam amidabhūyam Jaramaranavāhiharanam, khayakaranam sav-vadukkhānam.
19. अरहंतभासियत्थं, गणहरदेवेहिं गंथियं सम्म ।
पणमामि भत्तिजुत्तो, सुदणाणमहोदहिं सिरसा ॥३॥ Arahantabhasiyattham, ganahardevehım ganthiyam samman. Panamāmi bhattijutto, sudaņāņamahodahım sırasă.
20. तस्स मुहुग्गदवयणं, पुवावरदोसविरहियं सुद्धं ।
आगममिदि परिकहियं, तेण दु कहिया हवंति तच्वत्था ॥४॥ Tassa muhuggadavayanam, puvvăvaradosavirahıyaṁ suddhar. Āgamamıdı parikahıyam, tena du kahıyā havant taccatthā
21. जिणवयणे अणुरत्ता, जिणवयणं जे करेंति भावेण ।
अमला असंकिलिट्टा, ते होति परित्तसंसारी ॥५॥ Jinavayane anurattā, jinavayanam je karent bhavena. Amalâ asankıluthā, te hont parittasamsari
22. जय वीयराय! जयगुरू! होउ मम तुह पभावओ भयवं! ।
भवणिब्बेओ मग्गाणुसारिया इट्ठफलसिद्धी ॥६॥ Jaya viyaraya' jayagurul Hou mama tuha pabhavao bhayavami Bhavanivveo maggâņusăriya işthaphalasiddhi.
23. ससमय-परसमयविऊ, गंभीरो दित्तिमं सिवो सोमो।
गुणसयकलिओ जुत्तो. पवयणसारं परिकहेउं ॥७॥ Sasamaya-parasamayaviu, gamohiro dittimam sivo somo. Gunasayakalio jutto, pavayanasaram parikaheur.

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SOURCE OF ILLUMINATION (18) The teachings of Jina are nectar-like medicine for weaning away people from all mudane pleasures, for curing them of ailments of old age and death, and for relief from all miseries.
(19) I bow down my head with devotion to the vast ocean of scriptural knowledge preached by the Worthy souls and properly composed in the form of scriptures by the Venerable Gañadharas ( (group leaders of ascetic order).
(20) That which has come from the mouth of the worthy souls is pure and completely free from contradictions is called the āgama or the Scripture and what is recorded in the Scriptures is verily ture.
(21) Those who are fully devoted to the preachings of the Worthy Souls and practise them with sincerity shall attain purity and freedom from miseries and shortly get emancipation from the cycle of birth and death
(22) Oh the Conqueror of all attachments: Oh, the world teacher: Oh the blessed one through your grace may I develop detachment to the mundane world, continue to follow the path of Salvation and attain fulfilment.
(23) He, who is conversant with the doctrines of his own as well as that of others, is serene, illuminated, benevolent, gentle and possessed of hundred of other virtues-is fit to expound the essence of the Scriptures.

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SAMANASUTTAM
24. जं इच्छसि अप्पणतो, जं च ण इच्छसि अप्पणतो ।।
तं इच्छ परस्स वि या, एत्तियगं जिणसासणं ॥८॥ Jaṁ icchasi appanato, jaṁ ca na icchasi appanato. Tam iccha parassa vi yä, ettiyagam jinasasanam.
३. संघसूत्र
3. Sanghasūtra 25. संघो गुणसंघाओ, संघो य विमोचओ य कम्माणं ।
दंसणणाणचरित्ते, संघायंतो हवे संघो ॥१॥ Sangho gunasamghão, samgho ya vimocao ya kammānam. Dansaņaņānacaritte, samghāyanto have samgho.
26. रयणत्तयमेव गणं, गच्छं गमणस्स मोक्खमग्गस्स ।
संघो गुण संघादो, समयो खलु णिम्मलो अप्पा ॥२॥ Rayanattayameva ganam, gacchar garanassa mokkhamaggassa. Saṁgho guna sanghädo, samayo khalu ņimmalo appā.
27. आसासो वीसासो, सीयघरसमो य होइ मा भाहि ।
अम्मापितिसमाणो, संघो सरणं तु सबेसिं ॥३॥ Āsāso visäso, siyag harasamo ya hoi må bhähi. Ammāpitisamāno, samgho saranam tu savvesim.
28. नाणस्स होइ भागी, थिरयरओ दंसणे चरित्ते य।
धना गुरुकुलवासं, आवकहाए न मुंचंति ॥४॥ Nānassa hoi bhāgi, thirayarao darsane caritte ya. Dhannå gurukulavåsan, avakahae na muncanti.

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SOURCE OF ILLUMINATION (24) What you desire for yourself desire for others too, what you do not desire for yourself do not desire for others too-this is the teaching of the Jina.
3. PRECEPTS OF RELIGIOUS ORDER
(25) A religious order is accumulation of virtues: a religious order frees people from the pollution of Karmas and conjoins together Right Faith, Right Knowledge and Right Conduct.
(26) The (said) three jewels alone constitute a gaña, what leads to the path of Salvation constitutes a gaccha: the accumulation of virtues is Sangha and a pure soul is "Samaya" (right doctrine).
(27) The Sangha grants assurance, evokes confidence and gives peace like a cool chamber. It is affectionate like the parents and affords shelter to all living beings so be not afraid of the Sangha,
(28) Blessed are those who reside life-long in their preceptor's entourage as they acquire knowledge and specially attain stability in faith and conduct.

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SAMANASUTTAM
29. जस्स गुरुम्मि न भत्ती, न य बहुमाणो न गउरवं न भयं ।
न वि लज्जा न वि नेहो, गुरुकुलवासेण किं तस्स? ॥५॥ Jassa gurummi na bhatti, na ya bahumano na gauravan: na bhayam. Na vi lajā na vi ncho, gurukulavāseņa kim tassa?
30. कम्मरयजलोहविणिग्गयस्म, सुयरयणदीहनालस्स । 31. पंचमहब्बयथिरकणियस्स, गुणकेसरालस्स ॥६॥
सावगजणमहुयरपरिवुडस्स, जिणसूरतेयबुद्धस्स ।। संघपउमस्स भदं, समणगणसहस्सपत्तस्स ७॥ Kammarayajaiohaviniggayassa, suyarayaņadīhanalassa. Pancamahawayathirakanniyassa, gunakesarälassa. Savagajanamahuyaraparivudassa, jinasūrateyabuddhassa. Sarnghapaumassa bhaddam, samanaganasahassapattassa.
४. निरूपणसूत्र
4. Nirūpaņasūtra 32. जो ण पमाणणयेहिं णिक्खेवेणं णिरिक्खदे अत्थं ।
तस्साजुत्तं जुत्तं, जुत्तमजुत्तं च पडिहादि ॥१॥ Jo na pamánanayehim, nikkhevena; nirikkhade atthan. Tassājuttaṁ juttań, juntamajuitań ca padihādi.
33. णाणं होदि पमाणं, णओ वि णादुस्स हिदयभावत्थो ।
णिक्खेओ वि उवाओ, जुत्तीए अत्यपडिगहणं ॥२॥ Ņānam hodi pamānam, ņao vi nådussa hidayabhāvartho. Nikkheo vi uvão, jurtic atthapadigahanam.
34. णिच्छयववहारणया, मूलभेया णयाण सव्वाणं ।
णिच्छयसाहणहे, पज्जयदबत्थियं मुणह ॥३॥ Ņicchayavavahāranayā, mūlabheya nayāna savānan. Ņicchayasähanaheus, pajjayadavvatthiyam munaha.

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SOURCE OF ILLUMINATION
(29) What is the use of residing in the preceptor's entourage for him who does not have a sense of devotion, respect, reverence, regard and affection and feels no awe of his preceptor.
(30-31) May the lotus like Sangha prosper which keeps itself aloof from the Karmic-dirt just as a lotus keeps itself away from the mud and water. The Sangha is a lotus whose long stalk is scriptures, the panicalp is the five great vows the filoments are the other virtues and petais are the munis (monks) As the black bees move around the lotus similarly the house-holders frequent the Sangha. As the lotus blossoms on account of the sunrays, similarly the Sangha grows on account of the precepts of Jina
4. PRECEPTS ON SCRIPTURAL EXPOSITION
13
(32) To one, who does not ascertain the meaning (of a word) by Pramāṇa, Naya and Nikṣepa, appears what is proper to be improper and what is improper to be proper.
(33) Knowledge is pramāņa naya is view-point of the knower, the way of knowing is called Niksepa i e. reasoning to understand the proper meaning of the text.
(34) The real point of view (Niścaya-naya) and the empirical point of view (vyavahāra-naya) are the two fundamental types of view-points (nayas). The dravyārthika naya (substantial point of view) and the paryāyārthika-naya or the modal point of view are the two means for comprehending the real nature of a thing.

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SAMANASUTTAM
35. जो सिय भेदुवयारं, धम्माणं कुणइ एगवत्थुस्स ।
सो ववहारो भणियो, विवरीओ णिच्छयो होई ॥४॥
14
Jo siya bheduvayāraṁ, dhammāṇaṁ kuṇai egavatthussa. So vavahāro bhaniyo, vivario niachayo hoi.
36. ववहारेणुवदिस्सइ, णाणिस्स चरितं दंसणं णाणं । ण वि गाणं ण चरित्तं, न दंसणं जाणगो सुद्धो ॥५॥
Vavahāreņuvadissai, ṇāņissa carittaṁ daṁsaṇaṁ ṇāṇaṁ. Na vi ṇāņaṁ na carittam, na daṁsaṇaṁ Jāṇago suddho.
37. एवं ववहारणओ, पडिसिद्धो जाण णिच्छयणयेण । णिच्छयणयासिदा पुण, मुणिणो पावंति णिब्वाणं ॥६॥
Evam vavaharaṇao, paḍisiddho jāṇa nicchayaṇayeṇa. Nicchayaṇayāsidā puṇa, muņiņo pāvanti ṇivvāṇaṁ.
38. जह ण वि सकमणज्जो, अणज्जभासं विणा उ गाहेउं । ववहारेण विणा, परमत्थुवएसणमसक्कं ॥७॥
तह
Jaha na vi sakkamaṇajjo, aṇajjabhāsaṁ viņā u gāheuṁ. Taha vavahāreņa viņā, paramatthuvaesaṇamasakkaṁ.
39. ववहारोऽभूयत्थो, भूयत्थो देसिदो दु सुद्धणओ । भूयत्थमस्सिदो खलु, सम्माइट्ठी हवइ जीवो ॥८॥
Vavahāro bhūyattho, bhūyattho desido du suddhanao. Bhūyatthamassido khalu, sammāitthi havai jivo.
40. निच्छयमवलंबंता, निच्छयतो निच्छयं अजाणता । नासंति चरणकरणं, बाहिरकरणालसा केई ॥९॥
Nicchayamavalaṁbantā, nicchayato nicchayaṁ ajāṇantā. Nāsanti caraṇakaraṇaṁ, bāhirakaraṇālasā kei.

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SOURCE OF ILLUMINATION (35) The empirical point of view (or the Vyavahāra-naya) is fragmentary i. e. it does take a thing as whole but concentrates on its units only. The opposite of it is called the real view-point which takes a comprehensive view and takes into consideration the thing as a whole.
(36) From the stand-point of vyavahāra-naya it is said that a knower is possessed of conduct, faith and knowledge, but in fact (that is, from the stand-pointof niscaya-naya) he possesses neither knowledge nor conduct, nor faith but is purely of the form of a knower.
(37) Know that the empirical point of view is contradicted by the real point of view. The saints who take recourse to the real point of view (Niscaya-Naya) attain salvation.
(38) Just as it is impossible to explain things to a non-Arya without taking recourse to a non-Aryan language, similarly it is impossible to explain the ultimate truth without taking recourse to vyavahāra-naya.
(39) It is said that the empirical point of view does not explain reality as it is, while the real point of view explains it as it is. He who takes recourse to the reality as it is, attains the right faith.
(40) Those who have recourse to the real point of view only and does not know it correctly, being negligent regarding to the minor rule of external conduct spoil the whole discipline i.e. major and minor code of conduct

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SAMAŅASUTTAN 41. सुद्धो सुद्धादेसो, णायचो परमभावदरिसीहिं ।
ववहारदेसिदा पुण, जे दु अपरमे द्विदा भावे ॥१०॥ Suddho suddhādeso, ņāyavvo paramabhavadarisihiṁ. Vuyahāradesidä puna, je du aparame thidā bhave.
42. निच्छयओ दुण्णेयं, को भावे कम्मि वट्टई समणो ।
ववहारओ य कीरइ, जो पुबठिओ चरित्तम्मि ॥११॥ Ņicchayao dunneyam, ko bhāve kammi vatai samano Vavahărao ya kirai, jo puvvathio carittammi.
43. तम्हा सब्वे वि णया, मिच्छादिट्ठी सपक्खपडिबद्धा ।
अन्नोन्नणिस्सिया उण, हवंति सम्मत्तसमावा ॥१२॥ Tamha savve vi naya, micchädithi sapakkhapadibaddha. Annonnanissiyå una, havanti sammattasabbhává.
44. कज्जं णाणादीयं, उस्सग्गाववायओ भवे सच्चं ।
तं तह समायरंतो, तं सफलं होइ सव्वं पि ॥१३॥ Kajam nānādiyam, ussaggāvavayao bhave saccam. Tam taha samāyaramto, tam saphalam hoi savvam pi.
५. संसारचक्रसूत्र 5. Samsaracakrasutra
45. अधुवे असासयम्मि, संसारम्मि दुक्खपउराए ।
किं नाम होज्ज तं कम्मयं, जेणाऽहं दुग्गई न गच्छेज्जा? ॥१॥ Adhuve asāsayammi, samsārammi dukkhapaurāe.. Kim năma hojja tam kammayam, jeņāahar duggai na gaocheja.

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SOURCE OF ILLUMINATION (41) Reality can be understood properly by those who have realized the highest truth; but for those who are in a lower stage it is proper to expound the reality through the empirical point of view.
(42) Verily, it is very difficult to know the mental stages of monks; therefore the criterion of seniority in the order of monks should be decided by practical view-point i. e. standing monkhood.
(43) Hence all the nayas (view-points), so long as they remain confined to their own respective stand-points, are perverted, but when they are mutually dependent on one another, they verily become true.
(44) Conduct, knowledge etc. are right one when they satisfy general rules as well as the exceptional conditions. They should be practised in such a manner that they become fruitful.
5. PRECEPTS ON THE TRANSMIGRATORY
CYCLE
(45) In this world which is unstable, impermanent and full of misery, is there any thing by the performance of which I can be saved from taking birth in undesirable conditions.

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SAMAŅASUTTAM
46. खणमित्तसुक्खा बहुकालदुक्खा, पगामदुक्खा अणिगामसुक्खा ।
संसारमोक्खस्स विपक्खभूया, खाणी अणत्थाण उ कामभोगा ॥२॥ Khaṇamittasukkhå bahukāladukkhā, pagămadukkha, aạigånd sukkhå. Sarnsäramokkhassa vipakkhabhūyä, khani anatthana u kamabhogă.
47. सुठुवि मग्गिज्जतो, कत्थ वि केलीइ नत्यि जह सारो ।
इंदिअविसएसु तहा, नत्थि सुहं सुटुं वि गविढें ॥३॥ Sutthuvi magsijanto, kattha vi kelii, natthi jaha saro. Indiavisaesu taha, natthi suhaṁ suņhu vi gaviņhan.
48. नरविबुहेसरसुक्खं, दुक्खं परमत्थओ तयं विति ।
परिणामदारुणमसासयं च जं ता अलं तेण ॥४॥ Naravibuhesarasukkham, dukkham paramarthao tayam binti. Pariņāmadáruņamasāsayam ca jam tā alam teņa.
49. जह कच्छुल्लो कच्छु, कंडयमाणो दुहं मुणइ सुक्खं ।
मोहाउरा मणुस्सा, तह कामदुहं सुहं बिंति ॥५॥ Jaha kacchullo kacchum, kandayamáno duha munai sukkhad Mohāurā maņussă, taha kamaduhai suham binti.
50. भोगामिसदोसविसन्ने, हियनिस्सेयसबुद्धिवोच्चत्थे ।
बाले य मन्दिए मूढे, बज्झई मच्छिया व खेलम्मि ॥६॥ Bhogāmisadosavisanne, hiyanisseyasabuddhivoccatthe. Bâle ya mandiye müdhe, bajjhai macchiyā va khelammi.
51. जाणिज्जइ चिन्तिज्जइ, जम्मजरामरणसंभवं दुक्खं ।
न य विसएसु विरज्जई, अहो सुबद्धो कवडगंठी ॥७॥ Jānijai cintijjai, jammajarämaranasambhavam dukkhań. Na ya visaesu virajai, aho subaddho kavadaganthi.

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SOURCE OF ILLUMINATION (46) Sensuous enjoyments give momentary pleasure, but prolonged misery, more of misery and less of pleasure and they are the obstructions to salvation and a veritable mine of misfortunes.
(47) Just as no substantial thing can be found in a bananaplant even after a minute search, similarly there can be no happiness in the objects of senses even when minutely looked for.
(48) From the real point of view the pleasures enjoyed by emperors and the lord of gods are painful as they are momentary and agonizing in their effect, therefore it is proper to remain away from them.
(49) Just as a person suffering from itches considers the scratching of his body to be a pleasure though really it is painful, similarly people who are under the spell of infatuation consider the sensuous enjoyment to be pleasurable.
(50) He who is immersed in carnal pleasures becomes perverted in knowing what is beneficial and conducive to spiritual welfare, becomes ignorant, dull and infatuated and entangles himself in his own Karmas like a fly caught in phlegm.
(51) Everyone knows and thinks about the pains of birth, old age and death, and yet no one develops disregard for the objects of sense. Oh: how tight is this knot of conceit?

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SAVANASUTTAM 52. जो खलु संसारत्थो, जीवो तत्तो दु होदि परिणामो । 54. परिणामादो कम्म, कम्मादो होदि गदिसु गदी ॥८॥
गदिमधिगदस्स देहो, देहादो इंदियाणि जायते ।। तेहिं दु विसयग्गहणं, तत्तो रागो व दोसो वा ॥९॥ जायदि जीवस्सेवं, भावो संसारचक्कवालम्मि । इदि जिणवरेहिं भणिदो, अणादिणिधणो सणिधणो वा ॥१०॥ Jo khalu samsāranho, jīvo tatto du hodi parināmo. Puriņāmādo kummam, kanımādo hodi gadisu gadi. Gadimudligadassa dcho, dehado isdiyāņi jāyante. Tchin du visayaggahanam, tatto rāgo vā doso vă. Jāyadi jivassevam, bhāvo samsăracakkavālammi. Idi jinavarchim bhaņdo, aņādinidhaņo sanidhano vā.
55. जम्मं दुक्खं जरा दुक्खं, रोगा य मरणाणि य ।
अहो दुक्खो हु संसारो, जत्थ कीसन्ति जंतवो ॥११॥ janmann dukkham jará dukkham, Rogă ya maraṇāni ya. Aho dukkho hu sansáro, jatthu kisant jantaro.
६. कर्मसूत्र
6. Karmasūtra 56. जो जेण पगारेणं, भावो णियओ तमन्नहा जो तु ।
मन्नति करेति वदति व, विप्परियासो भवे एसो ॥१॥ Jo jeņa pagāreņań, bhāvo niyao tamannaha jo tu. Mannati kareti vadatt va, vippariyāso bhave eso.
57. जं जं समयं जीवो आविसइ जेण जेण भावेण ।
सो तंमि तंमि समए, सुहासुहं बंधए कम्मं ॥२॥ Jam jaṁ samayam jīvo āvisai jena jena bhaveņa. So tammi-tammi samae, suhāsuham bandhae kammam.

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SOURCE OF ILLUMINATION
21 (52 to 54) A person who is worldly, becomes the subject of feeling like attachment and aversion; as a consequence, kama binds his soul; the bondage of karmas results in cycles of births. As a result of birth, he gets a body; the body will have its senses; the senses will lead to their respective enjoyments which in turn will give birth to attachment and aversion. Thus is the soul involved into cycles of births and deaths - that is why it is said by the supreme Jinas, that the soul as such is beginningless and endless and still it has an end (due to its death).
(55) Birth is painful, old age is painful, disease and death are painful. Oh: painful, indeed, is worldly existence, where living beings suffer afflictions.
6. PRECEPTS ON KARMAS
(56) If a thing is possessed of a certain definite form, then to consider it otherwise, to act as if it were otherwise, or to describe as otherwise is perversion.
(57) Whenever a soul experiences this or that mental state at that very time it gets bound by a corresponding good or evil karmas.

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SAMAŅASUTTAM 58. कायसा वयसा मत्ते, वित्ते गिद्धे य इत्यिसु ।
दुहओ मलं संचिणइ, सिसुणागु व मट्टियं ॥३॥ Kayasă vayasa matte, vitte giddhe ya itthisu. Duhao malam samciņai, sisunägu wa matriyan.
59. न तस्स दुक्खं विभयंति नाइओ, न मित्तवग्गा न सुया न बंधवा ।
एक्को सयं पच्चणुहोइ दुक्खं, कत्तारमेव अणुजाइ कम्मं ॥४॥ Na tassa dukkhan vibhayamti näio, na mittavagga na suyā na bandhavă. Ekko sayaṁ paccanuhoi dukkhań, kattārameva anujāi Kammam
60. कम्मं चिणंति सवसा, तस्सुदयम्मि उ परवसा होति ।
रुक्खं दुरुहइ सवसो, विगलइ स परबसो तत्तो ॥५॥ Kammam cinanti savasā, tassudayammi u paravvaså horti. Rukkhaṁ duruhai savaso, vigalai sa paravvaso tatto.
61. कम्मवसा खलु जीवा, जीववसाई कहिंधि कम्माई।
कत्थइ धणिओ बलवं, धारणिओ कत्थई बलवं ॥६॥ Kammavaså khalu jiva, jivavasäin kahinci kammäin. Katthai dhanio balavam, dharanio katthai balavam.
62. कम्मत्तणेण एकं, दबं भावो त्ति होदि दुविहं तु ।
पोग्गलपिंडो धव्वं, तस्सत्ती भावकम्मं तु ॥७॥ Kammattanena ekkar, davam bhavo tti hodi duvihar tu. Poggalapindo dhavvam, tassata bhāvakammam tu.
63.
जो इंदियादिविजई, भवीय उवओगमप्पगं झादि । कम्मेहिं सो ण रंजदि, किह तं पाणा अणुचरंति ॥८॥ Jo indiyādivijai, bhaviya uvaogamappagam jhādi. Kammehim so na ranjadi, kiha tam pāņā aṇucaranti.

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SOURCE OF ILLUMINATION
23 (58) Whoever is careless about his physical activities and speech and covetous of wealth and woman, accumulates Karmic dirt of attachment and aversion just as an earh-worm accumulates mud by both ways (i. e. internally and externally).
(59) As Karmas pursues the doer, the doer must suffer misery all alone and neither his castemen, nor friends, nor sons, nor brothers can share his misery.
(60) Just as a person is free while climbing a tree but once he starts falling then he has no power to check it. Similarly a living being is free in accumulating the Karmas but once accumulated it is beyond his power to control their fruition.
(61) At sometimes (i. e. at the time of fruition) the living beings are controlled by Karmans while at other times (i. e. at the time of doing) the Karmans are controlled by them, just as at the time of lending the money the creditor is in a stronger position, while at the time of returning it, a debtor is in a stronger position.
(62) Karma as such is of one type. But it is of two kinds also, dravyakarma and bhāvakarma. The dravyakarma is a mass of physical particles and the inherent capacity of it is bhāvakarma (and this capacity is originated from the attachment and aversion of the self).
(63) He who has gained victory over his senses and meditates on the very nature of soul, is not bound by Karmas; how can the prāna which is made of Karmic matter follow such a being? (That is his soul gets freedom from transmigration).

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24
SAMANASUTTAM
64. नाणस्सावरणिज्जं, दंसणावरणं तहा । 65. वेयणिज्जं तहा मोहं, आउकम्मं तहेव य ॥९॥ नामकम्मं च गोयं च अंतरायं तहेव य ।
7
एवमेयाई कम्माई, अट्ठेव उ समासओ ॥१० ॥
Nāṇassāvaraṇijjaṁ, daṁsaṇāvaraṇaṁ tahā. Veyaṇijjam tahā mohaṁ, āukammaṁ taheva ya. Nāmakammam ca goyaṁ ca, antarāyaṁ taheva ya. Evameyain kammāim, attheva u samāsao.
66. पड- पडिहार - सि-मज्ज, es - चित्त - - कुलाल- भंडगारीणं । जह एएसिं भावा, कम्माण वि जाण तह भावा ॥११॥ Pada-padihāra si maja, hada-citta-kulāla
bhandagārinam.
Jaha cesim bhāvā, kammāna vi jāna taha bhāvā.

For Private Personal Use Only

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SOURCE OF ILLUMINATION
25 (64-65) In brief, the Karmas are of eight kinds: (1) Jñanavaraniya (knowledge obscuring), (2) Darśanavaraņiaya (Apprehension obscuring), (3) Vedaniya (feeling producing), (4) Mohanīya (causing delusion), (5) Ayu (determining the life-span), (6) Nāma (physique-determining), (7) Gotra (status determining) and (8) Antarāya (obscuring the power of self).
(66) The nature of these eight karmas resembles respectively a curtain, a door-keeper, a sword, wine, wooden fetters, a painter, a potter and a treasurer.
Explanation: This verse explains the nature of the eight kamas thus: (1) The knowledge-obscuring karma, is like a curtain which
prevents a person from knowing what is inside a room; (2) The darśanavaraniya karma prevents a person from
apprehension like a door-keeper who prevents one from
seeing a dignitary; (3) Vedaniya karma is the cause of pleasure and pain like a
sword smeared with honey which while licking becomes the cause of pleasure due to honey and pain as there is
chance of an injury to the tongue; (4) Mohaniya karma causes delusion as does wine; (5) The Āyu karma keeps the soul tied down to a body, just
as the wooden-fetters on legs keep the person tied down
to a place until they are renoved; (6) Nama-karına cause the soul to enter different kinds of
bodies, just as a painter paints different pictures; (7) Gorra-karma is responsible for birth in high or low
families just as a potter prepares small or big pots; (8) The Antarāya karma prevents a person from doing good
deeds just as treasurer prevents his master from making gifts and donations.

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७. मिथ्यात्वसूत्र 7. Mithyātvasūtra
67. हा! जह मोहियमइणा, सुग्गइमग्गं अजाणमाणेणं ।
भीमे भवकतारे, सुचिरं भमियं भयकरम्मि ॥१॥ Ha! jaha mohiyamainā, suggaimaggamrajānamānenam. Bhime bhavakamtare, suciram bhamiyar bhayakarammi.
68. मिच्छत्तं वेदंतो जीवो, विवरीयदंसणो होइ ।
ण य धम्मं रोचेदि हु, महुरं पि रसं जहा जरिदो॥२॥ Micchattam vedanto jivo, vivariyadamsano hoi. Ņa ya dhammam rocedi hu, mahuram pi rasam jaha jarido.
69. मिच्छत्तपरिणदप्पा, तिब्बकसाएण सुट्ठ आविट्ठो।
जीवं देहं एक्कं, मण्णंतो होदि बहिरपा ॥३॥ Micchattaparinadappā, tiwakasaena sutthu avinho. Jivam deham ekkam, mannamto hodi bahirappa.
70. जो जहवायं न कुणइ, मिच्छादिट्ठी तओ हु को अन्नो ।
वड्ढइ य मिच्छत्तं, परस्स संकं जणेमाणो ॥४॥ Jo jahavaya na kunai, micchäditjhi rao hu ko anno. Vaddhai ya micchattam, parassa samkam janemano.

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7. PRECEPTS ON WRONG FAITH
(67) Oh: what a pity? Due to my delusion, I have not been able to know the path leading to spiritual progress; so, I have been wandering since long in this formidable and terrible forest of mundane existence
(68) Owing to the delusion, the attitude of a soul becomes perverted and he does not relish religion, just as a person suffering from fever cannot relish even a sweet.
(69) A perverted soul, who remains completely in the grip of passions or intense moral impurities and due to this regards soul and body as one; is an extrovert.
(70) Could there be a person with greater wrong faith than the one who does not lead his life according to the precepts of Jina? He develops wrong beliefs by creating doubt in others (about the right path of Jina).

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८. राग-परिहारसूत्र 8. Rāga-parihārasūtra
71. रागो य दोसो वि य कम्मवीयं, कम्मं च मोहप्पभवं वयंति।
कम्मं च जाईमरणस्स मूलं, दुक्खं च जाईमरणं वयंति ॥१॥ Rägo ya doso vi ya kammaviyam, kammam ca mohappabhavaṁ vayanti. Kammam ca jāimaranassa mūlas, dukkhain ca jäimaranam vayanti.
72. न वि तं कुणइ अमित्तो, सुठु वि य विराहिओ समत्थो वि ।
जं दो वि अनिग्गहिया, करंति रागो य दोसो य ॥२॥ Na vi tam kuņai amitto, suthu vi ya virähio samattho vi. Jaṁ do vi aniggahiya, karaṁti rāgo ya doso ya.
73. न य संसारम्मि सुहं, जाइजरामरणदुक्खगहियस्स।
जीवस्स अत्थि जम्हा, तम्हा मुक्खो उवादेओ ॥३॥ Na ya saṁsārammi suhań, jāijarámaraṇadukkhagahiyassa. Jivussa atthi jamha, tamhā mukkho uvādeo.
74. तं जइ इच्छसि गंतुं, तीरं भवसायरस्स घोरस्स ।
तो तवसंजमभंडं, सुविहिय! गिण्हाहि तूरंतो ॥४॥ Tam jai icchasi gaṁtuń, fram bhavasāyarassa ghorassa. To tavasamjamabhandar, suvihiya! ginhähi tūranto.
75. बहुभयंकरदोसाणं, सम्मत्तचरित्तगुणविणासाणं ।
न हु वसमागंतव्वं, रागद्दोसाण पावाणं ॥५॥ Bahubhayamkaradosānam, sammattacarittagunavināsāņań. Na hu vasamăgantavvam, rāgaddosāna pāvanaṁ.

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8. PRECEPTS ON RENUNCIATION OF
ATTACHMENT
(71) Attachment and aversion are seeds of karma; karma originates from infatuation; karma is the root-cause of birth and death. Birth and death are said to be sources of misery.
(72) Even the most offended and powerful enemy does not cause as much harm as uncontrolled attachment and aversion do.
(73) Since living beings caught in the grip of miseries of birth, old age and death, have no happiness in this mudane existence, liberation is, therefore, worthy of attainment.
(74) If you are desirous of crossing this terrible ocean of mundane existance, Oh: virtuous one, better catch quickly a boat of penance and self-control.
(75) One should not be under the influence of attachmentaversion which are formidable defects, destructive of right faith, right conduct and other virtues.

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30
SAMAŅASUTTAM 76. कामाणुगिद्धिप्पभवं खु दुक्खं, सवस्स लोगस्स सदेवगस्स ।
जंकाइयं माणसियं च किंचि, तस्संतगं गच्छइ वीयरागो ॥६॥ Kāmāņugiddhippabhavam khu dukkham, savvassa logassa sadevagassa. Jam kāiyaṁ māṇasiyam .ca kimci, tassamtagan gacchai vīyarāgo.
77. जेण विरागो जायइ, तं तं सबायरेण करणिज्जं।
मुच्चइ हु ससंवेगी, अणंतवो होइ असंवेगी ॥७॥ Jeņa virago jāyai, taṁ tań savvāyarena karanijań. fuccai hu sasamvegi, anantavo hoi asamvegi.
78. एवं ससंकप्पविकप्पणासुं, संजायई समयमुवट्ठियस्स ।
अत्थे य संकप्पयओ तओ से, पहीयए कामगुणेसु तण्हा ॥८॥ Evam sasamkappavikappanásun, samjāyai samayamuvarthiyassa. Atthe ya samkappayao tao se, pahiyae kamagunesu tanha.
79. अन्नं इमं सरीरं, अन्नो जीवु त्ति निच्छियमईओ ।
दुक्खपरीकेसकर, छिंद ममत्तं सरीराओ ॥९॥ Annaṁ imam sarirań, anno jivu ni nicchiyamaio. Dukkhaparikesakaram,chhinda mamattam sarirão.
80. कम्मासवदाराई, निरुभियब्वाइं इंदियाई च।
हंतव्वा य कसाया, तिविहं-तिविहेण मुक्खत्यं ॥१०॥ Kammāsavadāräin, nirunbhiyavväim indiyair ca. Hamtawa ya kasāyā, tiviharn-tivihena mukkhattham.

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SOURCE OF ILLUMINATION (76) Bodily and mental misery of all human beings and of gods is to some extent born of their constant sensual desire; he who is free from desire can put an end to this misery.
(77) That which secures freedom from attachment must be pracused with utmost respect; he who is free from attachments secures release from mundane existence; while, one who is not, continues to wander in it endlessly.
(78) He,who endeavours to recognise that the cause of his misery lies in desires and not in the objects of senses, acquires the equanimity of mind. When he ceases to desire the objects (of the senses),his thirst for sensual pleasure will become extinct.
(79) From the real pont of view the body and the soul are distinct from each other, that is why shake off the attachment to the body because it is the cause of suffering and pain.
((80) To attain liberation,one must block all the passages of karmic influx and also curb the activities of one's sense organs and must annihilate all passions, all this (must be achieved) through the three modes of activity 1.e. mind, speech and body and in a three-fold manner of doing, causing to be done and approving the action.

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32
81. भावे विरत्तो मणुओ विसोगो, एएण दुक्खोहपरंपरेण ।
न लिप्पई भवमज्झे वि संतो, जलेण वा पोक्खरिणीपलासं ॥ ११ ॥ Bhāve viratto manuo visogo, eena dukkhohaparamparena. Na lippai bhavamajhe vi samto, jaleņa vā pokkhariṇīpalāsaṁ.
SAMANASUTTAM
९. धर्मसूत्र
9. Dharmasūtra
82. धम्मो मंगलमुक्किट्ठ, अहिंसा संजमो तवो ।
देवा वि तं नमसंति, जस्स धम्मे सया मणो ॥ १ ॥
·
Dhammo mangalamukkittham, ahumsā samjamo tavo. Devā vi tam namamsanti, jassa dhamme sayā maṇo.
83. धम्मो वत्थुसहावो, खमादिभावो य दसविहो धम्मो । रयणत्तयं च धम्मो, जीवाणं रक्खणं धम्मो ॥२॥
Dhammo vatthu sahāvo, khamādībhāvo ya dasaviho dhammo. Rayanatayam ca dhammo, jivānam rakkhanam dhammo.
84. उत्तमखममद्दवज्जव-सच्चसउच्चं च संजमं चेव । तवचागमकिंचन्हं, बम्ह इदि दसविहो धम्मो ॥३॥
Uttamakhamamaddavajjava-saccasauccaṁ ca saṁjamaṁ ceva. Tavacāgamakimcanham, bamha idi dasaviho dhammo.

85. कोहेण जो ण तप्पदि, सुर-णर- तिरिएहि कीरमाणे वि । उवसग्गे वि रउद्दे, तस्स खमा णिम्मला होदि ॥४॥
Kohena jo na tappad, sura-nara-tirtehi kiramāne vi. Uvasagge vi raudde, tassa khamā nimmalā hodi.
For Private Personal Use Only

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SOURCE OF ILLUMINATION
(81) A person who is free from worldly attachments becomes free from sorrow. Just as the petals of lotus growing in the midst of a lake remain untouched by water, even so,a person who is detached from all passions will remain unaffected by sorrows in this world.
9.PRECEPTS ON RELIGION
(82) Religion is supremely auspicious; non-violence, selfcontrol and penance are its essentials. Even the gods bow down before him whose mind is ever preoccupied with religion.
(83) The essential nature of a thing is called dharma. The ten virtues, i.e. forgiveness etc., are the ten foms of dharma. The three jewels, i.e. right faith, right knowledge and right conduct, constitute the dharma (religion), To render protection to the living being is also called dharma.
(84) Supreme forgiveness, supreme humility,supreme straightforwardness; supreme truthfulness, supreme-purity, supreme self-restraint, supreme penance, supreme renunciation, supreme non-possessiveness and supreme celibacy-these constitute the ten-fold Religion.
(85) He who does not become excited with anger even when ternble afflictions are caused to him by gods, human beings and beasts-his forbearance is perfect.

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SAMANASUTTAM
86. खम्मामि सव्वजीवाणं, सव्वे जीवा खमंतु मे । मित्ती मे सव्वभूदेसु, वेरं मज्झं ण केण वि ॥५॥
34
Khammāmi savvajīvāṇaṁ, savve jivá khamamtu me. Mithi me savvabhūdesu, veram majjhaṁ na keņa vi.
87. जइ किंचि पमाएणं, न सुट्टु भे वट्टियं मए पुब्बिं । तं मे खामेमि अहं, निस्सल्लो निक्कसाओ अ ॥ ६ ॥
Jai kimci pamāenam, na sutthu bhe vatiyam mae puvim. Tam me khämemi ahaṁ, nissallo nikkasão a.
88. कुलरूवजादिबुद्धिसु, तवसुदसीलेसु गारवं किंचि ।
जो गवि कुव्वदि समणो, मद्दवधम्मं हवे तस्स ॥७॥ Kularūvajādibuddhisu, tavasudasīlesu gāravaṁ kiṁci. Jo navi kuvvadi samaņo, maddavadhammam have tassa.
89. जो अवमाणकरणं, दोसं परिहरइ णिच्चमाउत्तो ।
सो णाम होदि माणी, ण दु गुणचत्तेण माणेण ॥८॥
Jo avamāṇakaraṇaṁ, dosaṁ pariharai ṇiccamăutto. So nama hodi mānī, na du guṇacatteņa māņeṇa.
90. से असई उच्चागोए असई नीआगोए, नो हीणे नो अइरित्ते । aisuter इति संखाए, के गोयावाई के माणावाई ? ॥९॥ Se asaim uccagoe asaiṁ nīāgoe, no hine no airitte. No'pihae iti samkhāe, ke goyāvāi ke mānāvāi ?
91. जो चिंतेइ ण वंकं, ण कुणदि वंकं ण जंपदे वंकं । ण य गोवदि णियदोसं, अज्जव धम्मो हवे तस्स ॥१०॥
Jo cintei ņa vaṁkaṁ, na kuṇadi vaṁkaṁ ṇa jampade vaṁkaṁ. Na ya govadi niyadosam, ajjava- dhammo have tassa.

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SOURCE OF ILLUMINATION (86) I forgive all living beings and may all living beings forgive me; I cherish feelings of friendship towards all and I harbour enmity towards none.
(87) If I have behaved towards you in the past in an improper manner due to slight inadvertance, I sincerely beg your pardon, with a pure heart (i.e.without any sting and passion).
(88) A monk who does not boast even slightly of his family, handsomeness, caste, learning, penance, scriptural knowledge and character observes the religion of humility.
(89) He alone is really worthy of proud who is careful not to insult other people. A person who merely boasts, has no virtues, cannot command respect.
(90) Every one has been born several times in high families as well as in low families; hence none is either high or low. After knowing this, who will feel proud of taking birth in respectable or high family?
(91) He who does not think crookedly,does not act crookedly, does not speak crookedly and does not hide his own weaknesses, observes the virtue of straightforwardness.

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SAMANASUTTAM
92. परसंतावयकारण-वयणं, मोत्तूण सपरहिदवयणं ।
जो वददि भिक्खु तुरियो, तस्स दु धम्मो हवे सच्चं ॥११॥ Parasamtāvayakāraña-vayanam, motina saparahidavayanam Jo vadadı Bhikkhu turiyo, tassa du dhammo have sacram.
93. मोसस्स पच्छा य पुरत्थओ य, पओगकाले य दुही दुरंते ।
एवं अदत्ताणि समाययंतो, रूवे अतित्तो दुहिओ अणिस्सो ॥१२॥ Mosassa paccha ya puratthao ya, paogakäle ya duhi durante. Evaṁ adattánı samāyayanto, rūve atitto duhio anısso.
94. पत्थं हिदयाणिठें पि, भण्णमाणस्स सगणवासिस्स ।
कडुगं व ओसहं तं, महुरविवायं हवइ तस्स ॥१३॥ Patthań hidayāņiıthaṁ pi, bhannamānassa saganavāsissa. Kadugam va osaham tam, mahuravivāyam havai tassa.
95. विस्ससणिज्जो माया व, होइ पुज्जो गुरु व लोअस्स ।
सयणु व सच्चवाई, पुरिसो सव्वस्स होइ पिओ ॥१४॥ Vissasanijo māyā va, hoi pujo guru wa loassa. Sayanu wa saccavăi, puriso savvassa hoi plo.
96. सच्चम्मि वसदि तवो, सच्चम्मि संजमो तह वसे सेसा वि गुणा ।
सच्चं णिबंधणं हि य, गुणाणमुदधीव मच्छाणं ॥१५॥ Saccammi vasadi tavo, saccammi samjamo taha vase sesa vigund. Saccam ņıbandhanam hi ya, gunānamudadhiva macchāņam.
97. जहा लाहो तहा लोहो, लाहा लोहो पवड्ढई।
दोमासकयं कज्ज, कोडीए वि न निट्टियं ॥१६॥ Jaha läho tahā loho, lähä loho pavaddhai. Domásakayaṁ kajań, kodie vi na nitthiyar.

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SOURCE OF ILLUMINATION
37
(92) A monk who avoids all speech that is likely to hurt others and speaks only what is good to himself and to others observes the fourth virtue of truthfulness.
(93) A person suffers misery after telling a lie, before telling a lie and while telling a lie-thus suffers endless misery, similarly a person who steels or a person who is lustful also suffers misery and finds himself without a support.
(94) Every beneficial advice given by a group-fellow though unpalatable to the mind at first, proves wholesome in the end, like a medicine which is better in taste becomes agreeable in effect.
(95) A person who speaks the truth becomes trustworthy like a mother, venerable like a preceptor to his people and dear to all others as their relatives.
(96) Truthfulness is the abode of penance, of self-control and of all other virtues; indeed truthfulness is the place of origination of all other noble qualities as the ocean is that of fishes.
(97) Greed grows with every gain,every gain increases greed. A work which could be done by two grams of gold, could not be done even by crores of grams.

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38
SA.MAŅASUTTAŃ 98. सुवण्णरुप्पस्स उ पव्वया भवे, सिया हु केलाससमा असंखया ।
नरस्स लुद्धस्स न तेहि किंचि, इच्छा हु आगाससमा अणंतिया ॥१७॥ Suvannaruppassa u pavvayā bhave, siya hu kelasasamā asamkhaya. Narassa luddhassa na tehi kimci, iccha hu āgāsasama anantiya.
99. जहा य अंडप्पभवा बलागा, अंडं बलागप्पभवं जहा य ।
एमेव मोहाययणं खु तण्हा, मोहं च तण्हाययणं वयंति ॥१८॥ Jahā ya andappabhavā balāgā, andam balāgappabhava jaha ya. Emeva mohāyayanam khu tanhà, moham ca taṇhāyayaņam vayanti.
100. समसंतोसजलेणं, जो धोवदि तिब्ब-लोहमल-पुंजं ।
भोयण-गिद्धि-विहीणो, तस्स सउच्च हवे विमलं ॥१९॥ Samasamtosajalemam, jo dhovadi tiwa-lohamala-punjam. Bhoyana-giddhi-vihino, tassa sauacam have vimalam.
101. वय-समिदि-कसायाणं, दंडाणं तह इंदियाण पंचण्हं ।
धारण-पालण-णिग्गह-चाय-जओ संजमो भणिओ ॥२०॥ Vaya-samidi-kasāyānam, dandanam taha indiyana pancanham. Dharana-pālana-niggaha-cāya-jao samjamo bhanio.
102. विसयकसाय-विणिग्गहभावं, काऊण झाणसज्झाए।
जो भावइ अप्पाणं, तस्स तवं होदि णियमेण ॥२१॥ Visayakasaya-viniggahabhāvam, kāūna jhānasajhãe. Jo bhāvai appānam, tassa tavam hodi niyamena.

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SOURCE OF ILLUMINATION
39 (98) Even if a greedy person comes to accumulate a mumberless Kailāśa-like niountains of gold and silver they mean nothing to him, for his desire is as endless as is the sky.
(99) Just as a she-crane is born of an egg and an egg is born of a she-crane, so also delusion is born of craving and craving is bom of delusion.
(100) One who washes away the dirty heap of greed with the water of equanimity and conteniment and is free from lust for food, will attain perfect purity.
(101) Self-restraint consists of the keeping of five vows, observance of five rules of carefulness (samiti) subjugation of (four) passions, controlling all activities of mind, speech and body, and victory over the senses.
(102) Penance consists in concentration on the self by meditation, study of the scripture and restraining the senses and passions.

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SAMANASUTTAM
103. णिवेदतियं भावइ, मोहं चइऊण सम्बदब्बेसु ।
जो तस्स हवे चागो, इदि भणिदं जिणवरिंदेहिं ॥२२॥ Ņivvedatiyar bhāvai, mohaṁ caiūņa savvadavvesu. Jo tassa have căgo, idi bhanidam jinavarindehim.
104. जे य कंते पिए भोए, लद्धे विपिढिकुब्बइ ।
साहीणे चयइ भोए, से हु चाइ त्ति वुच्चई ॥२३॥ Je ya kante pie bhoc, laddhe vipithikuvvai. Sähīne cayai bhoe, se hu cãi ti vuccai.
105. होऊण य णिस्संगो, णियभावं णिग्गहित्तु सुहदुहदं ।
णिदेण दु वट्टदि, अणयारो तस्साऽऽकिवणं ॥२४॥ Hoūna ya nissaṁgo, niyabhāvario niggahittu suhaduhadań. Niddandena du vartadi, anayāro tassaikicannam.
106. अहमिको खलु सुद्धो, देसणणाणमइओ सदाऽरूवी ।
ण वि अस्थि मज्झ किंचि वि, अण्णं परमाणुमित्तं पि ॥२५॥ Ahamikko khalu suddhu, daṁsananānamaio sadä'rūvi. Ņa vi atthi majjha kimci vi, anņam paramāņumittam pi.
107. सुहं वसामो जीवामो, जेसिं णो नत्यि किंचण । 108. मिहिलाए डज्ममाणीए, न मे डज्मइ किंधण ॥२६॥
चत्तपुत्तकलत्तस्स, निव्वावारस्स भिक्खुणो । पियं न विज्जई किंचि, अप्पियं पि न विज्जए ॥२७॥ Suham vasamo jīvāmo, jesim no natthi kimcana. Mihilae dajjhamanie, na me dashai kimcana. Cattaputtakalattassa, nivāvārassa bhikkhuno. Piyar na vijjai kiṁci, appiyam pi na vijjae.

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SOURCE OF ILLUMINATION
41 (103) Supreme Jina has said that true renunciation consists in developing indifference towards the three, namely the world, the body and the enjoyment, through detachment for material objects.
(104) He alone can be said to have truly renounced everything who has turned his back on all available, beloved and dear objects of enjoyment possessed by him.
(105) That monk alone acquires the virtue of nonpossessiveness, who renouncing the sense of owenership and attachment and controlling his own thoughts, remains unperturbed by the pair of opposites like happiness and misery.
(106) Verily I am alone, pure, eternal and formless and possessing the qualities of apprehension and comprehension except these there is nothing, not even an atom, that is my own.
(107 & 108) We, who have nothing of our own, reside happily and live happily. As Nami-who had renounced his kingdom and become a saint, said when Mithila was in flames nothing of mine is being burnt there. I have abandoned my children and my wife, I have no occupation; I am a mendicant; there is nothing dear or disagreeable to me.

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SAMANASUTTAM 109. जहा पोम्मं जले जायं, नोवलिप्पइ वारिणा ।
एवं अलित्तं कामेहिं, तं वयं बूम माहणं ॥२८॥ Jaha pommam jale jāyam, novalippai vārina. Evaṁ alittam kāmchis, tam vayam būma māhanaṁ.
110. दुक्खं हयं जस्स न होइ मोहो, मोहो हओ जस्स न होइ तण्हा ।
तण्हा हया जस्स न होइ लोहो, लोहो हओ जस्स न किचणाई ॥२९॥ Dukkham hayam jassa na hoi moho, moho hao jassa na hoi tanha. Tanhà hayā jassa na hoi loho, loho hao jassa na kimcanaiṁ.
111. जीवो बंभ जीवम्मि, चेव चरिया हविज्ज जा जदिणो।
तं जाण बंभचेरं, विमुकपरदेहतित्तिस्स ॥३on Jivo bambha jivammi, ceva cariyā havija jā jadino, Tam jāņa bambhaceram, vimukkaparadehatittissa.
112. सब्बंगं पेच्छंतो, इत्थीणं तासु मुयदि दुभावं ।
सो बम्हचेरभावं, सुकदि खलु दुद्धरं धरदि ॥३१॥ Savvargam pecchanto, itthinam råsu muyadi dubbhāvaṁ. So bamhacerabhāvar, sukkadi khalu duddhara dharadi.
113. जउकुंभे जोइउवगूडे, आसुमितत्ते नासमुवयाइ ।
एवित्थियाहि अणगारा, संवासेण नासमुवयंति ॥३२॥ Jaukumbhe joiuvagūdhe, asubhitatte nåsamuvayai. Evitthiyahi anagārā, sarvåsena näsamuvayanti.
114. एए य संगे समइकमित्ता, सुदुत्तरा चेव भवंति सेसा ।
जहा महासागरमुत्तरित्ता, नई भवे अवि गंगासमाणा ॥३३॥ Ee ya sarge samaikkamittă, suduttară ceva bhavant seså. Jahä mahåságaramuttarittà, nai bhave avi gargāsamănă.

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43
(109) We call him a Brahmin who remains unaffected by objects of sensual pleasures like a lotus which remains untouched by water though born in it.
(110) He who has got rid of delusion has his misery destroyed, he who has got rid of craving has his delusion destroyed. He who has got rid of greed has his craving destroyed, he who owns nothing has his greed destroyed.
(111) The soul verily is Brahman, so the activity regarding the self of a monk-who refrains himself from seeking enjoyment through other's body (i. e. sexual enjoyment), is called Brahmacarya (celibacy).
(112) He observes the most difficult but pious virtue of celibacy, who does not entertain evil thoughts even after looking at all the organs of a woman.
(113) Just as a jar made of lac (sealing wax) when placed near fire soon gets melted and perished. Similarly a monk who moves in the company of women looses his character.
(114) One, who overcomes desires for association with women, can overcome other temptations of his life as easily as a person, who has crossed an ocean, can easily cross the river Ganges.

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SAMANASUTTAŃ
115. जह सीलरक्खयाणं, पुरिसाणं प्रिंदिदाओ महिलाओ ।
तह सीलरक्खयाणं, महिलाणं प्रिंदिदा पुरिसा ॥३४॥ Jaha silarakkhayāṇam, purisăņam nindidão mahilão. Taha silarakkhayāṇam, mahilānam ņindidā purisā.
116. किं पुण गुणसहिदाओ, इत्थीओ अत्थि वित्थडजसाओ ।
णरलोगदेवदाओ, देवेहिं वि वंदणिज्जाओ ॥३५॥ Kim puna gunasahidão, itthio atthi vitthadajasão. Ņaralogadevadāo, devehiṁ vi vandanijjão.
117. तेल्लोकाडविडहणो, कामग्गी विसयरुक्खपज्जलिओ ।
जोवणतणिल्लचारी, जंण डहइ सो हवई धण्णो ॥३६॥ Tellokkādavidahano, kämaggi visayarukkhapajjalio. Jovvanataņillacārī, jam ņa dahai so havai dhanno.
118. जा जा वज्जई रयणी, न सा पडिनियत्तई ।
अहम्मं कुणमाणस्स, अफला जन्ति राइओ ॥३७॥ Jā jā vajjaī rayani, na să padiniyattai. Ahammaṁ kunamänassa, aphala janti rāio.
119. जहा य तिणि वणिया, मूलं घेत्तूण निग्गया । 120 एगोऽत्थ लहई लाहं, एगो मूलेण आगओ ॥३८॥
एगो मूलं पि हारित्ता, आगओ तत्य वाणिओ । ववहारे उवमा एसा, एवं धम्मे वियाणह ॥३९॥ Jaha ya tiņņi vaņiyā, mūlam ghettūna niggaya. Egottha lahai läham, cgo mūlena ägao. Ego mūlam pi härittä, ägao tattha vånio. Vavahäre uvamá esā, evar dhamme viyanaha.

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SOURCE OF ILLUMINATION
45 (115) Just as women become censurable by men observing calibacy, similarly men become censurable by women observing celibacy.
(116) But there are women endowed with stern character, renowned far and wide, who are goddesses on this earth and are even adorned by gods.
(117) The sexual fire fed by the trees of desires can burn the forest of the three world, one is blessed whose grass of youthful life remains unburnt by this fire.
(118) The nights that pass away cannot return back. The night of a person engaged in sinful activities, go waste.
(119-120) Three Merchants started (on business) with their capital; one of them made profit in his business; the other returned back with his capital only; the third one returned after losing all the capital that he had taken with him Know that in practice, this simile is also applicable in religious matter.

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SA.MANASUTTAM
121. अप्पा जाणइ अप्पा; जहट्टिओ अप्पसक्खिओ धम्मो ।
अप्पा करेंइ तं तह, जह अप्पसुहावओ होइ ॥४०॥ Appā jānai appā, jahatthio appasakkhio dhammo. Appá karcim taṁ taha, jaha appasuhāvao hoi.
१०. संयमसूत्र 10. Samyamasutra
122. अप्पा नई वेयरणी, अप्पा मे कूडसामली ।
अप्पा कामदुहा घेणू, अप्पा मे नंदणं वणं ॥१॥ Appā nai veyarani, appa me kidasāmat. Appå kāmaduha dheņū, appă me nandanam vanam.
123. अप्पा कत्ता विकत्ता य, दुहाण य सुहाण य ।
अप्पा मित्तममित्तं च, दुप्पट्ठिय सुप्पट्टिओ ॥२॥ Appă kattä vikatta ya, duhāna ya suhana ya. Appă mittamamittam ca, dupathiya supathio.
124. एगप्पा अजिए सत्तू, कसाया इन्दियाणि य ।
ते जिणित्तु जहानायं, विहरामि अहं मुणी ! ॥३॥ Egappă ajie sattii, kasāyā indiyāni ya. Te jinittu.jahānāyam, viharāmi aham muni.
125. जो सहस्सं सहस्साणं, संगामे दुज्जए जिणे ।
एगं जिणेज्ज अप्पाणं, एस से परमो जओ ॥४॥ Jo sahassar sahassanan, samgāme dujjae Jine. Egam jineja appānam, esa se paramo jao.

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SOURCE OF ILLUMINATION
47
(121) The soul verily knows himself. Really one's soul itself is the witness of religiousity, hence he performs religious activity in such a manner as brings satisfaction to himself.
10. PRECEPTS ON SELF-RESTRAINT
(122) My soul is to me the river Vaitaraņi and the thorny tree Śālmali. But is to me the cow Kanadhenu (as it yields all that I desire) and the heavenly garden Nandanavana also.
(123) The soul is the doer and enjoyer of both happiness and misery; it is his own friend when it acts righteously and foe when it acts unrighteously.
(124) One's unconquered self, unconquered passions and uncontrolled sense-organs are one's own enemies. Oh: monk having conquered them, I move about righteously.
(125) One may conquer thousands and thousands of enemies in an invincible battle; but the supreme victory consists in conquest over one's self.

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SAMAŅASUTTAṀ
126. अप्पाणमेव जुज्झाहि, किं ते जुज्झेण बज्झओ । अप्पाणमेव अप्पाणं, जइत्ता सुहमेहए ॥५॥ Appāṇameva jujjhāhi, kiṁ te jujjheṇa bajjhao. Appānameva appānam, jaitā suhamehae.
48
127. अप्पा चेव दमेयव्वो, अप्पा हु खलु दुद्दमो । अप्पा दंतो सुही होइ, अस्सिं लोए परत्थ य ॥६॥ Appă ceva dameyavvo, appā hu khalu duddamo. Appă damto suhi hoi, assiṁ loe parattha ya.
128. वरं मे अप्पा दंतो, संजमेण तवेण य । माऽहं परेहिं दम्मंतो, बंधणेहिं वहेहि य ॥७॥
Varum me appā damto, samjamena tavena ya. Maham parehiṁ dammaṁto, bandhaṇehim vahehi yo
129. एगओ विरइं कुज्जा, एगओ य पवत्तणं । असंजमे नियत्तिं च, संजमे य पवत्तणं ॥८॥ Egao viraith kujjā, egao ya pavattanam. Asamjame niyattim ca, samjame ya pavattanam.
130. रागे दोसे य दो पावे, पावकम्म पवत्तणे । जे भिक्खू रुंभई निच्वं, से न अच्छर मंडले ॥९॥ Rāge dose ya do pāve, pāvakamma pavattane. Je bhikkhu rumbhai niccam, se na acchai mandale.
131. नाणेण य झाणेण य, तवोबलेण य बला निरुभंति । इंदियविसयकसाया, धरिया तुरगा व रज्जूहि ॥१०॥ Nānena ya jhānena ya, tavobalena ya balā nirubhanti. Imdiyavisayakasāyā, dhariyā turagā va rajjūhiṁ.

For Private Personal Use Only

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SOURCE OF ILLUMINATION (126) Fight with thyself; what is the good in fighting against external foes? One can get supreme happiness by conquering one's own self by one's self.
(127) One must conquer one's own self, because it is difficult to conquer it. One who has conquered one's own self attains bliss in this world as well as in the next.
(128) It is proper that I must conquer my self by selfrestraint and penance. But it is not proper that I should be vanquished by others and made a prisoner or killed by them.
(129) One should desist from action in one direction and undertake action in another direction. One should avoid being incontinent and should practise self-restraint.
(130) The two sins attachment and aversion lead one to commit sinful acts. That monk who always besieges them will not wander in this mundane existence.
(131) Just as a horse can be controlled by a bridle, the sensual pleasures and passions can be forcefully kept under control by knowledge, meditation and power of penance.

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SAMANASUTTAM
132. उवसामं पुवणीता, गुणमहता जिणचरित्तसरिसं पि ।
पडिवातेंति कसाया, किं पुण से सरागत्थे ॥११॥ Uvasāmaṁ puvanītā, gunamahata jinacarittasarisam pi. Paờivatemti kasāyā, kiṁ puna se sarāgatthe.
133. इह उवसंतकसाओ, लहइ अणंतं पुणो वि पडिवायं ।
न हु भे वीससियब्वं, थेवे वि कसायसेसम्मि ॥१२॥ Ih uvasamtakasão, lahai anantam puno vi padivāyan. Na hu bhe visasiyavvam, theve vi kasāyasesammi.
134. अणथोवं वणथोवं, अग्गीथोवं कसायथोवं च ।
न हुभे वीससियब्वं, थोवं पि हु तं बहु होइ ॥१३॥ Anathovaṁ vanathovaṁ, aggithovar kasāyathovaṁ ca. Na hu bhe visasiyavvaṁ, thovaṁ pi hu tam bahu hoi.
135. कोहो पीई पणासेइ, माणो विणयनासणो ।
माया मित्ताणि नासेइ, लोहो सबविणासणो ॥१४॥ Koho piim paņåsei, māno viņayanāsano. Māyā mittāņi nāsei, loho savvaviņāsaņo.
136. उवसमेण हणे कोहं, माणं महवया जिणे ।
मायं चऽज्जवभावेण, लोभं संतोसओ जिणे ॥१५॥ Uvasamena hane kohař, mānam maddavayā jine. Māyaṁ cajjavabhävena, lobham saṁtosao jine.
137. जहा कुम्मे सअंगाई, सए देहे समाहरे ।
एवं पावाई मेहावी, अज्झप्पेण समाहरे ॥१६॥ Jahä kumme saangäi, sae dehe samāhare. Evaṁ pavāim mehāvī, ajjhappena samahare.

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51
(132) When suppressed, passion can bring about the spiritual degeneration of even the most virtuous monk, who in his conduct is akin to Jina himself, what can we say of monks who are under the sway of attachment?
(133) Even one who has subsided or repressed all his passions, once more experiences a terrible spiritual degeneration, hence one ought not to become complacent when some remnants of passions still continue.
(134) One should not be complacent with a small debt, slight wound, spark of fire and slight passion, because what is small (today) may become bigger (later).
(135) Anger destroys love, pride destroys modesty, deceit destroys friendship; greed is destructive of everything.
(136) One ought to put an end to anger through calmness, pride by modesty, deceit by straight-forwardness and greed by contentment.
(137) Just as a tortoise protects itself by withdrawing all its limbs within its own body, similarly a wise inan protects himself from evil by withdrawing himself froin extrovertness.

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SA.MAŅASUTTAM
138. से जाणमजाणं वा, कट्टं आहम्मि पयं ।
संवरे खिप्पमप्पाणं, बीयं तं न समायरे ॥१७॥ Se jānamajāņa vā, kattuṁ āhammiam payam. Saṁvare khippamappānam, biyam tam na samāyare.
139. धम्माराम चरे भिक्खू, धिइमं धम्मसारही।
धम्मारामरए दंते, बम्भचेरसमाहिए ॥१८॥ Dhammarame care bhikkhū, dhiimam dhammasărahi. Dhammārāmarae dante, bambhacerasamâhie.
११. अपरिग्रहसूत्र
11. Aparigrahasūtra 140. संगनिमित्तं मारइ, भणइ अलीअं करेइ चोरिकं ।
सेवइ मेहुण मुच्छ, अप्परिमाणं कुणइ जीवो ॥१॥ Sanganimittar mārai, bhanai atian karei corikkan. Sevai mehuna muccham, apparimanam kunai jivo.
141. चित्तमंतमचित्तं वा, परिगिज्झ किसामवि ।
अन्नं वा अणुजाणाइ, एवं दुक्खा ण मुच्चई ॥२॥ Cittamantamacittar vā, parigijha kisāmavi. Annan vā anujānāi, evam dukkhā na muacai.
142. जे ममाइय मतिं जहाति, से जहाति ममाइयं ।
से हु दिट्ठपहे मुणी, जस्स नत्थि ममाइयं ॥३॥ Je mamäiya matim jahāti, se jahäti mamãiyam. Se hu diķhapahe munī, jassa natthi mamãiyar.

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SOURCE OF ILLUMINATION
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(138) When an unrighteous deed is committed, whether consciously or unconsciously, one should immediately control oneself so that such an act is not committed again.
(139) A monk who is a courageous driver of the chariot of religion, engrossed in the delight of religion, self-controlled and devoted to celibacy, wanders in the garden of religion.
11. PRECEPTS ON NON-POSSESSIVENESS
(140) Owing to attachment, a person commits violence, tells lies, commits theft, indulges in sex and develops a wish for unlimited hoarding.
(141) A person who hoards even the slightest amount of an animate or inanimate thing or gives consent to some one for hoarding, will not escape from misery.
(142) Whoever frees himself from the instinct of possessiveness, can renounce his possesion. A monk who has nothing of his own has really seen the path (of liberation).

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SAMAŅASUTTAM
143- मिच्छत्तवेदरागा, तहेव हासादिया य छद्दोसा । 144. चत्तारि तह कसाया, चउदस अब्भंतरा गंथा ॥४॥ बाहिरसंगा खेत्तं वत्थु धणधन्नकुप्पभांडाणि ।
1
दुपयचउप्पय जाणाणि, केव सयणासणे य तहा ॥५॥
Micchattavedarāgā, taheva hāsādiyā ya chaddosā. Cattāri taha kasāyā, caudasa abbhantarā ganthā. Bahirasaṁgā khettaṁ, vatthu dhaṇadhannakuppabhāṇḍāṇi. Dupayacauppaya jāṇāṇi, keva sayaṇāsaṇe ya tahā.
145. सव्वगंथविमुक्को, सीईभूओ पसंतचित्तो अ ।
जं पावइ मुत्तिसुहं, न चकवट्टी वि तं लहइ ॥६॥ Savvaganthavimukko, Sūbhūo pasantacitto a. Jam pāvai muttisuham, Na cakkavatti vi tam lahai.
146. गंथच्चाओ इंदिय- णिवारणे अंकुसो व हत्थिस्स ।
णयरस्स खाइया वि य, इंदियगुत्ती असंगत्तं ॥७॥
Ganthaccão imdiya-ṇivāraṇe aṁkuso va hatthissa. Nayarassa khāiyā vi ya, indiyaguti asamgattam.
१२. अहिंसासूत्र
12. Ahimsāsūtra
147. एयं खु नाणिणो सारं, जं न हिंसइ कंचण । अहिंसासमयं चेव, एतावंते वियाणिया ॥ १ ॥

Eyam khu nănino sāram, jam na himsai kamcana. Ahimsāsamayam ceva, etāvante viyāniyā.
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SOURCE OF ILLUMINATION
(143-144) Attachment of possessiveness is of two kinds; internal and external. The internal possessiveness is of fourteen kinds (1) Wrong belief, (2) Sexual desire for women (3) Sexual desire for man (4) Sexual desire for both, (5) Laughter, (6) Liking, (7) Disliking, (8) Grief, (9) Fear, (10) Disgust, (11) Anger, (12) Pride, (13) Deceit and (14) Greed.
The external possessions are ten: (1) Fields, (2) Houses, (3) Wealth and food-grains, (4) stock of house-hold goods. (5) utensils, (6) male or female slaves (7) Animals, (8) Vehicles, (9) Beddings and (10) Seats,
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(145) One who is completely free from all possessiveness, is calm and serene in his mind and attains bliss of emancipation which even an emperor cannot obtain.
(146) The renunciation of attachment is useful for controlling the sense-organs as the driver's hook is useful for controlling an elephant and the ditch for protecting a town. Certainly, the control of sense-organs is the same thing as freedom from all possession.
12. PRECEPTS ON NON-VIOLENCE

(147) It is the essential trait of a wise man that he does not kill any living being. Certainly, one has to understand just two principles namely non-violence and equality (of all living beings).
For Private Personal Use Only

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SAMAŅASUTTAM
148. सव्वे जीवा वि इच्छंति, जीविडं न मरिज्जिउं । तम्हा पाणवहं घोरं, निग्गंथा वज्जयंति णं ॥२॥ Savve jīvā vi icchanti, jīviuṁ na marijjiuṁ. Tamhā pāṇavahaṁ ghoram, niggaṁtha vajjayanti ṇaṁ.
149. जावंति लोए पाणा, तसा अदुव थावरा । ते जाणमजाणं वा, ण हणे णो वि घायए ॥३॥ Jāvanti loe pānā, tasā aduva thāvarā. Te jāṇamajāṇaṁ vā, ṇa haṇe no vi ghāyae.
150. जह ते न पिअं दुक्खं, जाणिअ एमेव सव्वजीवाणं । सव्वायरमुवउत्तो, अत्तोवम्मेण कुणसु दयं ॥४॥
Jaha te na piam dukkham, jānia emeva savvajivānam. Savvāyaramuvautto, attovammeņa kuṇasu dayaṁ.
151. जीववहो अप्पवहो, जीवदया अप्पणो दया होइ ।
ता सब्वजीवहिंसा, परिचत्ता अत्तकामेहिं ॥५॥ Jivavaho appavaho, jivadayā appano dayā hoi. Tā savvajivahiṁsă, paricattă attakāmehiṁ.
152. तुमं सि नाम स चेव, जं हंतब्बं ति मनसि । तुमं सि नाम स चेव, जं अज्जावेयव्वं ति मन्नसि ॥६॥ Tumaṁ si năma sa ceva, jaṁ hantavvaṁ ti mannasi. Tumaṁ si nāma sa ceva, jaṁ ajjāveyavvaṁ ti mannasi.
153. रागादीणमणुप्पाओ, अहिंसकत्तं त्ति देसियं समए ।
तेसिं चे उप्पत्ती, हिंसेत्ति जिणेहि णिरिट्ठा ॥७॥ Rāgādīṇamaṇuppão, ahimsakattaṁ tti desiyaṁ samae. Tesim ce uppata, himseti jinehi niddithā.

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SOURCE OF ILLUMINATION (148) All the living beings wish to live and not to die; that is why nirgranthas (personages devoid of attachment) prohibit the killing of living beings.
(149) Whether knowingly or unknowingly one should not kill living beings-mobile or immobile in this world nor should cause them to be killed by others.
(150) Just as pain is not agreeable to you, it is so with others. Knowing this principle of equality treat other with respect and compassion.
(151) Killing a living being is killing one's own self; showing compassion to a living being is showing compassion to oneself. He who desires his own good, should avoid causing any harm to a living being.
(152) The being whom you want to kill is the very same as you are yourself, the being whom you want to be kept under obedience is the very same as you yourself.
(153) It is said by Lord Jina that absence of attachment etc. is ahissä (non-violence) while their presence is himsā (violence).

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SAMAŅASUTTAŃ 154. अज्झवसिएण बंधो, सत्ते मारेज्ज मा थ मारेज्ज ।
एसो बंधसमासो, जीवाणं णिच्छयणयस्स ॥८॥ Ajhavasieņa bandho, satte mărcija må tha mārejja. Eso bandhasamäso, jīvānam nicchayaņayassa.
155. हिंसादो अविरमणं, वहपरिणामो य होइ हिंसा हु।
तम्हा पमत्तजोगो, पाणबवरोवओ णिच्वं ॥९॥ Hinsado aviramanaṁ, vahapariņāmo ya hoi hissa hu. Tamhā pamattajogo, pānawavarovao riccam.
156. णाणी कम्मस्स खयत्य-मुट्टिदो णोट्ठिदो य हिंसाए ।
अददि असढं अहिंसत्थं, अप्पमत्तो अवधगो सो ॥१०॥ Ņäni kammassa khayattha-muthido nothido ya hirsăe. Adadi asadhaṁ ahimsatthaí, appamatto avadhago so.
157. अत्ता चेव अहिंसा, अत्ता हिंसति णिच्छओ समए ।
जो होदि अप्पमत्तो, अहिंसगो हिंसगो इदरो ॥११॥ Attă ceva ahinsă, attā himsati nicchao samae. Jo hodi appamatto, ahimsago hiṁsago idaro.
158. तुंगं न मंदराओ, आगासाओ विसालयं नत्थि ।
जह तह जयंमि जाणसु, धम्ममहिंसासमं नत्यि ॥१२॥ Tungań na mandarão, agásão visälayam natthi. Jaha taha jayammi jänasu, dhammamahirsāsamaṁ natthi.
159. अभयं पत्थिवा! तुमं, अभयदाया भवाहि य ।
अणिच्चे जीवलोगम्मि, कि हिंसाए पसज्जसि ॥१३॥ Abhayam panhivā! tubbham, abhayadāyā bhavāhi ya. Anicce jivalogammi, kim hissäe pasajjasi.

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SOURCE OF ILLUMINATION
59 (154) Even an intention of killing is the cause of the bondage of Karma, whether you actually kill or not; from the real point of view, this is the nature of the bondage of Karma.
(155) Non-abstinence from hissā or an intention to commit it, is hiṁsā. Therefore careless activity through passions amounts to violence (hirsa)
(156) A wise person is one who always strives to eradicate his Karmas and is not engaged in himsā. One who firmly endeavours to remain non-violent is verily a non-killer.
(157) As per scriptures the self is both violent and non-violent. He who is careful is non-violent and who is careless is violent.
(158) No mountain is higher than the Meru; nothing is more expansive than the sky; similarly know that there is no religion equal to the religion of ahimsā in this world.
(159) Oh: Mortal being ! be free from fear and you let others be free from fear. In this transitory world, why do you indulge in hissa?

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१३. अप्रमादसूत्र 13. Apramādasūtra
160. इमं च मे अत्थि इमं च नत्थि, इमं च मे किच्वं इमं अकिच्चं ।
तं एवमेवं लालप्पमाणं, हरा हरंति त्ति कहं पमाए? ॥१॥ Imam ca me arthi imar ca nathi, imaṁ ca me kiccam imam akiccam. Tam evamevam lalappamāṇam, harå haranti tti kaham pamae?
161. सीतंति सुवंताणं, अत्था पुरिसाण लोगसारत्था ।
तम्हा जागरमाणा, विधुणध पोराणयं कम्मं ॥२॥ Sitanti suvantānam, atthā purisăņa logasărattha. Tamhä jāgaramāņā, vidhunadha porānayam kamman.
162. जागरिया धम्मीणं, अहम्मीणं च सुत्तया सेया ।
वच्छाहिवभगिणीए, अकहिंसु जिणो जयंतीए ॥३॥ Jāgariya dhammīņań, ahamminam ca suttayā seyā. Vacchāhivabhaginie, akahimsu jino jayanie.
163. सुत्तेसु यावी पडिबुद्धजीवी, न वीससे पण्डिए आसुपण्णे ।
घोरा मुहुत्ता अवलं सरीरं, भारंड-पक्खी व चरेऽप्पमत्तो॥४॥ Suttesu yāvi padibuddhajivi, na visase pandie åsupanne. Ghorā muhuttă abalar sariram, bharanda pakkhi va care'ppamatto.
164. पमायं कम्ममाहंसु' अप्पमायं तहाऽवरं ।
तब्भावादेसओ वावि, बालं पंडियमेव वा ॥५॥ Pamayam kammamahańsu, appamāyam tahä'varam. Tabbhāvādesao vavi, bālam pandiyameva vā.

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13. PRECEPTS ON VIGILANCE
(160) This is with me and this is not, this is done by me and this is not; even while a man is fondling thus, he is removed away by death; how can one be careless in this state?
(161) He who sleeps, his many excellent things of this world are lost unknowingly. Therefore, remain awake all the while and destroy the Karmas, accumulated in the past.
(162) It is better that the religious-minded should awake and the wicked should sleep; this is what Jina said to Jayanti, the sister of the king of Vatsadeśa.
(163) A wise person of sharp intelligence should be awake, even amongst those who sleep; he should not be complacent, because time is relentless and the body is weak, (So) he should ever be vigilant like the fabulous bird, Bhāranda.
(164) Carelessness is the cause of Karma i.e.influx. Vigilance stops it. He who is invigilant is ignorant, and he who is vigilant is wise.

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SA.MAŅASUTTAM
165. न कम्मणा कम्म खति वाला, अकम्मुणा कम्म खति धीरा ।
मेधाविणो लोभमया वतीता, संतोसिणो न पकरेंति पावं ॥६॥ Na kammuņå kamma khaventi vālā, akammunā kamma khaventi dhira. Medhāviņo lobhamaya vatītā, saṁtosino na pakarenti pavam.
166. सव्वओ पमत्तस्स भयं, सब्बओ अप्पमत्तस्स नत्थि भयं ॥७॥
Savvao pamattassa bhayam, savvao appamattassa natthi bhayam.
167. नाऽऽलस्सेण समं सुक्खं, न विज्जा सह निदया।
न वेरग्गं ममत्तेणं, नारंभेण दयालुया ॥८॥ Näʻlassena samaṁ sukkhan, na vijjä saha niddaya. Na veraggaṁ mamattenań, närambhena dayāluyå.
168. जागरह नरा! णिच्वं, जागरमाणस्स वड्ढते बुद्धी।
जो सुवति ण सो धनो, जो जग्गति सो सया धन्नो ॥९॥ Jagaraha narā! niccam, jāgaramānassa vaddhate buddhi. Jo suvati na so dhanno, jo jaggati so saya dhanno.
169. आदाणे णिक्खेवे, वोसिरणे ठाणगमणसयणेसु ।
सम्वत्थ अप्पमत्तो, दयावरो होदु हु अहिंसओ ॥१०॥ Ādāne șikkheve, vosirane thanagamaşasayanesu. Savvanha appamatto, dayāvaro hodu hu ahisao.

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SOURCE OF ILLUMINATION (165) The ignorant cannot destroy their Karmas by their actions while the wise can do it by their inaction i.e.by controlling their activities because they are free from greed and lustful passions and do not commit any sin as they remain contented.
(166) There is fear from every direction for an invigilant person; while there is no fear for a person who is vigilant.
(167) An idle person can never be happy and a sleepy person can never acquire knowledge. A person with attachments cannot acquire renunciation and he who is violent cannot acquire compassion.
(168) Oh: human beings; always be vigilant. He who is alert gains more and more knowledge. He who is invigilant is not blessed. Ever blessed is he who is vigilant.
(169) A compassionate person who is always cautious while lifting and putting a thing, while urinating and excreting, and while sitting, moving and sleeping, is really a follower of nonviolence.

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१४. शिक्षासूत्र 14. Śikṣāsūtra
170. विवत्ती अविणीअस्स, संपत्ती विणीअस्स य ।
जस्सेयं दुहओ नायं, सिक्खं से अभिगच्छइ ॥१॥ Vivatti aviņiassa, sampatti viņiassa ya. Jasseyam duhao nayam, sikkham se abhigacchai.
171. अह पंचहिं ठाणेहि, जेहिं सिक्खा न लमई ।
थम्भा कोहा पमाएणं, रोगेणाऽलस्सएण य ॥२॥ Aha pancahimthanehim, jehis sikkhá na labbhai. Thambhā konā pamáeņam, rogendlassaeņa ya.
172. अह अट्टहिं ठाणेहिं, सिक्खासीले त्ति वुच्चई। 173. अहस्सिरे सया दंते, न य मम्ममुदाहरे ॥३॥
नासीले न विसीले, न सिया अइलोलुए । अकोहणे सच्चरए, सिक्खासीले त्ति दुबई ॥४॥ Aha arthahin thānehim, sikkhāsile tu vucoal. Ahassire saya dante, na ya mammamudāhare. Nasile na visile, na siya ailolue. Akohane saccarae, sikkhäsile tti vuccai.
174. नाणमेगग्गचित्तो अ, ठिओ अ ठावयई परं ।
सुआणि अ अहिज्जित्ता, रओ सुअसमाहिए ॥५॥ Nānamegaggacitto a, thio a thavayai parar. suāni a ahijjīttā, rao suasamāhie.

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14.PRECEPTS ON EDUCATION
(170) He who is modest and respectful gains knowledge and he who is arrogant and disrespectful fails to gain knowledge. He who is aware of these two facts acquires education.
(171) Pride, anger, negligence, disease and laziness these are five factors on account of which one fails to receive education.
(172 & 173) Not indulging in jokes,ever controlling oneself, not revealing the secrets of others, not lacking good manners, not exhibiting bad manners, not being very much greedy, not being angry and being committed to truthfulness-these are eight traits of character on account of which one is called a (true) lover of education.
(174) A person acquires knowledge and concentration of mind by studying scriptures. He becomes firm in religion and helps others to acquire that firmness. Thus through the studies of scriptures he becomes absorbed in the conemplation of what is expounded therein.

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SA.MAŅASUTTAM
175. वसे गुरुकुले निच्चं, जोगवं उवहाणवं ।
पियंकरे पियंवाई, से सिक्खं लधुमरिहई ॥६॥ Vase gurukule niccam, jogavam uvahanavam. Piyarkare piyamväi, se sikkhaṁ laddhumarihai.
176. जह दीवा दीवसयं, पइप्पए सो य दिप्पए दीवो।
दीवसमा आयरिया, दिपंति परं च दीवेंति ॥७॥ Jaha divă divasayam, paippae so ya dippae divo. Dīvasamā āyarià, dippasti paraṁ ca diventi.
१५. आत्मसूत्र 15. Atmasutra
177. उत्तमगुणाण धामं, सब्बदव्वाण उत्तमं दव्वं ।
तच्चाण परं तच्चं, जीवं जाणेह णिच्छयदो ॥१॥ Uttamagunāna dhamam, savvadavvăņa uttamar davvar. Taccāna param taccam, jivam janeha nicchayado.
178. जीवा हवंति तिविहा, बहिरप्पा तह य अंतरप्पा य।
परमप्पा वि य दुविहा, अरहंता तह य सिद्धा य॥२॥ Jivă havanti tivihå, bahirappă taha ya antarappa ya. Paramappă vi ya duviha, arahantä taha ya siddha ya.
179. अक्खाणि बहिरप्पा, अंतरप्पा हु अप्पसंकप्पो।
कम्मकलंक-विमुको, परमप्पा भण्णए देवो ॥३॥ Akkhāņi bahirappă, amtarappå hu appasarkappo. Kammakalmka-vimukko, paramappa bhannae devo.

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SOURCE OF ILLUMINATION (175) He who always resides with the preceptor, practising meditation and austerities, is pleasant in action and sweet in speech such a person is fit to receive education.
(176) A lamp lights hundreds of other lamps and yet remains lighted; so are the Ācāryas who like a lamp enlightened others and continue to remain enlightened themselves.
15.PRECEPTS ON SOUL
(177) Know for certain that the soul is the home of excellent virtues, the best among the substances and the highest reality among the realities.
(178) The Jivas (souls) are of three kinds:(1) the extrovert soul, (2) the introvert soul and (3) the supreme soul. The supreme souls are of two kinds: (i) the Arhats (the worthy souls) and (ii) the Siddhas (the liberated).
(179) He, who is led by his senses is extrovert or Bahirātmā and he who exercises self discretion (i.e.not guided by external factors) is introvet or Antarātmā. The self who is liberated from the pollution of the Karmas is paramātmā.

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SAMANASUTTAM
180. ससरीरा अरहंता, केवलणाणेण मुणिय - सयलत्था । णाणसरीरा सिद्धा, सब्बुत्तम- सुक्ख-संपत्ता ॥४॥ Sasarirā arahamtā, kevalanānena muniya-sayalatthā. Nānasarīrā siddhā, savvuttama-sukkha-sampattā.
181. आरुहवि अंतरप्पा, बहिरप्पो छंडिऊण तिविहेण ।
झाइज्जइ परमप्पा, उवइट्ठ जिणवरिंदेहिं ॥५॥ Āruhavi antarappa, bahirappo chanḍiūna tiviheṇa. Jhājai paramappā, uvaittham, Jinavarindehim.
182. चउगइभवसंभमणं, जाइजरामरण-रोयसोका य ।
कुलजोणिजीवमग्गण-ठाणा जीवस्स णो संति ॥६॥ Caugaibhavasambhamanam, jaijarāmarana-royasokā ya. Kulajoņijivamaggaṇa-thāṇā jīvassa no santi.
183. वण्णरसगंधफासा, श्रीपुंसणवुंसयादि-पज्जाया । संठाणा संहणणा, सव्वे जीवस्स णो संति ॥७॥ Vannarasagandhaphāsā, thipumsanavumsayādi-pajjāya. Saṁṭhāṇā saṁhaṇaṇā, savve jivassa no santi.
184. एदे सव्वे भावा, ववहारणयं पडुच्च भणिदा हु ।
सव्वे सिद्धसहावा, सुद्धणया संसिदी जीवा ॥८॥
Ede savve bhāvā, vavahāranayam paduoca bhanidā hu. Savve siddhasahāvā, suddhaṇayā saṁsidī jīvā.
185. अरसमरूवमगंधं, अव्वत्तं चेदणागुणमसई ।
जाण अलिंगग्गहणं, जीवमणिद्दिट्ठसंठाणं ॥ ९ ॥
Arasamarūvamagandhaṁ, avvattaṁ cedaṇāguṇamasaddaṁ. Jāņa alingaggahaṇaṁ, jivamaṇiddiṭṭhasaṁṭhāṇaṁ.

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SOURCE OF ILLUMINATION (180) The Arhats are those who know all the objects by their Omniscience and have human bodies, the Siddhas are those who are endowed with the highest bliss and possessed of a body in the form of knowledge.
(181) Lord Jineśvara has said "relinquishing the extrovert attitude by your mind, speech and body realise the antarātmā and contemplate on the supreme soul (paramātmā)."
(182) Transmigration within the four species of living beings, birth, old-age, death, disease, sorrow,a family, a place of birth, a status in the scheme of Jivasthānas, a status in the scheme of mārgaņāsthānas none of these (really) belongs to a soul.
(183) The soul has no colour; no taste, no smell, no touch, no gender like male, female or neuter; on bodily form and no bone-structure.
(184) All these states of beings are said from the empirical point of view. From the real point of view, all souls including the mundane souls are perfect in nature.
(185) Know that infact the soul is devoid of taste, form, smell and sex. It is indescribable and posessed of consciousness, it is not amenable to inferential cognition, and is devoid of bodily structure.

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SAMANASUTTAM
186. णिद्दंडो णिद्दंदो, णिम्ममो णिक्कलो णिरालंबो । णीरागो णिद्दोसो, णिम्मूढो णिब्भयो अप्पा ॥१०॥
Niddando niddando, ņimmamo ṇikkalo ṇirālambo. Nīrāgo niddoso, ṇimmūdho ṇibbhayo appă.
187. णिग्गंथो णीरागो, णिस्सल्लो सयलदोसणिम्मुक्को । णिक्कामो णिकोहो, णिम्माणो णिम्मदो अप्पा ॥११॥ Ņiggantho ṇīrāgo, ṇissallo sayaladosaṇimmukko. Nikkāmo nikkoho, ņimmāno nimmado appa.
188. णवि होदि अप्पमत्तो, ण पमत्तो जाणओ दु जो भावो । एवं भणति सुद्धं, णाओ जो सो उ सो चैव ॥१२॥ Navi hodi appamatto na pamatto jānao du jo bhāvo. Evam bhaṇanti suddhaṁ, ṇão jo so u so ceva.
189. णाहं देहो ण मणो, ण चेव वाणी ण कारणं तेसिं ।
कत्ता ण ण कारयिदा, अणुमंता णेव कत्तीणं ॥१३॥ Ṇāham deho na mano, na ceva vāṇī ņa kāraṇaṁ tesiṁ. Kattā ṇa ṇa kārayidā, aṇumantā ņeva kattīṇaṁ.
190. को णाम भणिज्ज बुहो, णाउं सव्वे पराइए भावे । मज्झमिणं ति य वयणं, जाणंतो अप्पयं सुद्धं ॥ १४ ॥ Ko ṇāma bhaṇijja buho, ṇāuṁ savve parāie bhāve. Majjhamiņam ti ya vayaṇaṁ, jāṇanto appayaṁ suddhaṁ.
191. अहमिक्को खलु सुद्धो, णिम्ममओ णाणदंसणसमग्गो ।
तम्हि ठिओ तच्चित्तो, सव्वे एए खयं णेमि ॥ १५ ॥ Ahamikko khalu suddho, nimmamao ṇāṇadaṁsaṇasamaggo. Tamhi thio taccitto, savve ee khayam nemi .

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SOURCE OF ILLUMINATION
71 (186) The pure soul is free from activities of thought, speech and body. He is independent,infallible and fearless. He is also free from mineness, attachment and delusion.
(187) The pure soul is free from complexes, attachment, blemishes, desire, anger, pride, lust and all other kinds of defects.
(188) The state of pure knowership is neither vigilant nor non-vigilant. (because vigilant means .. absence of passions and non-vigilant means presence of passions). The knower self is called pure, because it is only knower and nothing else.
(189) The soul is neither the body,nor the mind nor the speech, nor their cause. Nor is he doer, nor the cause of action nor the approver of action.
(190) After knowing that the pure soul is different from everything else, is there any wise man who says "this is mine"?
(191) I am alone,really pure and free from attachment. I have the faculties of apprehension and of comprehension. Being steadfast in concentrating the real nature of self I discount all those forms that are alien to me.

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SAMANA SUTTAM
Part - 2 Path of Liberation

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१६. मोक्षमार्गसूत्र 16. Mokşamārgasutra
192. मग्गो मग्गफलं ति य, दुविहं जिणसासणे समक्खादं ।
मग्गो खलु सम्मत्तं मग्गफलं होइ णिवाणं ॥१॥ Maggo maggaphalam ti ya, duviham jiņasāsaņe samakkhādam. Maggo khalu sammattaṁ maggaphalaṁ hoi ņivāņań.
193. दंसणणाणचरित्ताणि, मोक्खमग्गो त्ति सेविदव्वाणि ।
साधूहि इदं भणिदं, तेहिं दु बंधो व मोक्खो वा ॥२॥ Daṁsananāņacarittani, mokkhamaggo tti sevidavväni. Sādhūhi idar bhaạidam, tchim du bandho va mokkho vā.
194. अण्णाणादो गाणी, जदि मण्णदि सुद्धसंपओगादो ।
हवदि त्ति दुक्खमोक्खं, परसमयरदो हवदि जीवो ॥३॥ Annanādo nāņi, jadi mannadi suddhasampaogādo. Havadi tti dukkhamokkham, parasamayarado havadi jivo.
195. वदसमिदीगुत्तीओ, सीलतवं जिणवरेहि पण्णत्तं।
कुबंतो वि अभब्बो, अण्णाणी मिच्छदिट्ठी दु ॥४॥ Vadasamidīguttio, silatavam jiņavarchi pannattar. Kuvvanto vi abhavvo, aņņāņi micchadithi du.
196. णिच्छयववहारसरूवं, जो रयणत्तयं ण जाणइ सो।
जे कीरइ तं मिच्छा-रूवं सब्बं जिणुद्दिसैं ॥५॥ Nicchayavavahārasaravam, jo rayanattayam na janai so. Je kirai tam miccha-rūvaṁ savvaṁ jinudditham.

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16.PRECEPTS ON THE PATH OF LIBERATION
(192) "The path" and the "result of (following) the path" these two things have been proclaimed in the discipline preached by the Jinas. Really 'right faith' is the path and liberation is the result.
(193) The faith, the knowledge and the conduct together constitute the path of liberation;this is the path to be followed. The saints have said that if it is followed in the right way it will lead to liberation and otherwise it will lead to bondage.
(194) If a wise person ignorantly considers that by doing pure (i.e. religious) performance he will be free from sorrow then he is the follower of an alien view i.e.wrong faith.
(195) An abhavya Jiva (a soul inherently incapable of attaining liberation),even if he observes the five vows, the five types of vigilence, the three fold self-control, the code of morality and the various modes of austerities as laid down by the Jina lacks right understanding and possesses wrong faith.
(196) It is preached by the Jina that all the actions of a person who does not know the three jewels from the empirical and real points of view,are wrong.

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SAMANASUTTAM
197. सद्दहदि य पत्तेदि य, रोचेदि य तह पुणो य फासेदि ।
धम्म भोगणिमित्तं, ण दु सो कम्मक्खयणिमित्तं ॥६॥ Saddahadi ya pattedi ya, rocedi ya taha puno ya phasedi. Dhammam bhoganimittam, na du so kammakkhayaņimittań.
198. सुहपरिणामो पुण्णं, असुहो पाव त्ति भणियमनेसु ।
परिणामो णनगदो, दुक्खक्खयकारणं समये ॥७॥ Suhaparināmo punnań, asuho pava tti bhaniyamannesu. Pariņāmo nannagado, dukkhakkhayakäraņam samaye.
199. पुण्णं पि जो समिच्छदि, संसारो तेण ईहिदो होदि ।
पुण्णं सुगईहदु, पुण्णखएणेव णिवाणं ॥८॥ Punnam pi jo samicchadi, samsāro tena ihido hodi. Punnam sugaiheduń, punnakhaeņeva nivvānań.
200. कम्ममसुहं कुसीलं, सुहकम्मं चावि जाण व सुसीलं।
कह तं होदि सुसीलं, जं संसारं पवेसेदि ॥९॥ Kammamasuhar kusilań, suhakammar cavi jāņa va susilam. Kaha tam hodi susilań, jam samsāram pavesedi.
20
. सोवण्णियं पि णियलं, बंधदि कालायसं पि जह पुरिसं । बंधदि एवं जीवं, सुहमसुहं वा कदं कम्मं ॥१०॥ Sovanniyam pi niyalam, bandhadi kälāyasam pi jaha purisam. Bandhadi cvam jīvam, suhamasuhar va kadaṁ kammaṁ.
202. तम्हा दु कुसीलेहिं य, रायं मा कुणह मा व संसग्गं ।
साहीणो हि विणासो, कुसीलसंसग्गरायेण ॥११॥ Tamhā du kusilehim ya, rayam må kunah mà va sarsaggam. Sahiro hi vināso, kusilasansaggarāyena.

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PATII OF LIBERATION (197) An abhavya Jiva even, if he develops faith in the religion, has confidence in it has a liking for it and performs it,does all this for the sake of attaining some worldly enjoyment and not for the sake of annihilating his karmas.
(198) An auspicious disposition towards worldly gain secures merit (punya) while an inauspicious disposition towards worldly gain acquires sin (păpa) but one, who remains undisturbed by alien things and enjoys one's own pure nature, can put an end to one's misery.
(199) He who aspires for merit,i.e.worldly well being aspires for life in this mundane world; merit (punya) is capable of securing a pleasant state of existence; but it is cessation of merits (punya Karma) only that leads to liberation.
(200) Know that an inauspicious Karma (results in) misery while an auspicious Karma in (worldly) happiness; but how can it be said that auspicious Karma results in happiness when it leads to mondane existence?
(201) Just as fetter whether made of iron or gold binds a person similarly Karma whether auspicious (Puņya) or inauspicious (Pāpa) binds the soul.
(202) Therefore, do not develop attachment for or association with either of them. One loses one's freedom by attachment to or association with what is evil.

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SAMAŅASUTTAM 203. वर वयतवेहि सग्गो, मा दुक्खं होउ णिरइ इयरेहिं ।
छायातवट्ठियाणं, पडिवालंताण गुरुभेयं ॥१२॥ Varam vayatavehi saggo, må dukkhar hou nirai iyarehim. Chåyåtavațhiyānam, padivālantana gurubheyaṁ.
204. खयरामरमणुय-करंजलि-मालाहिं च संथुया विउला ।
चकहररायलच्छी, लभई बोही ण भव्वणुआ ॥१३॥ Khayaramaramaņuya-karanjali-mālāhim ca santhuyă viulā. Cakkahararāyalacchi, labbhai bohi na bhavvaņuă.
205. तत्य ठिच्चा जहाठाणं, जक्खा आउक्खए चुया ।
उवेन्ति माणुसं जोणिं, सेदसंगेऽभिजायए ॥१४॥ Tatha thiccā jahāšhānam, jakkhā aukkhae cuya. Uventi mõnusam jonim, sedasarge bhijāyae.
206. भोच्चा माणुस्सए भोए, अप्पडिरूवे अहाउयं । 207. पुर विसुद्धसदम्मे, केवलं बोहि बुझिया ॥१५॥
चउरंग दुल्लहं मत्ता, संजमं पडिवज्जिया । तवसा धुयकम्मंसे, सिद्धे हवइ सासए ॥१६॥ Bhocoā māņussae bhoe, appadirūve a häuyam. Puvvam visuddhasaddhamme, kevalar bohi bujhiyā. Caurangam dullahań mattā, sarjamam padivajjiya. Tavasă dhuyakammaṁse, siddhe havai sāsae.
* मनुष्यत्व, श्रुति, श्रद्धा, वीर्य ।

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PATII OF LIBERATION
(203) Though it is better to attain heaven by observing vows and penances than to suffer misery in hell by doing evil. There is great difference between one who stands in shade and the other standing in the sun.
(204) Through merit (punya karna) one may attain cakravarti-hood (i.e, supreme kingship) where great honour is bestowed on one by the Vidyadharas (demigods), gods and men through praising with folded hands and offering of garlands, but certainly he will not attain the right understanding braised by a bhavya (i. e. soul fit for salvation)
(205) The men of merit (punyātmā) after enjoying his divine status in heaven at the end of his life span will be born as a human being with ten types of worldly enjoyment.
(206) & (207) After having experienced for the entire life incomparable enjoyments appropriate to human beings one attains the right-understanding that leads to emancipation on account of the religious performances undertaken by one in one's earlier births. Having realized that four things (viz.human birth, listening to scriptures, having faith in scriptures, appropriate practical endeavour) are difficult to attain, one observes self-restraint and having annihilated one's past karmans through penance, one becomes for ever a soul emancipated.

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१७. रत्नत्रयसूत्र 17. Ratnatrayasútra
(अ) व्यवहार-रत्नत्रय (a) Vyavahāra-ratnatraya
208. धम्मादीसदहणं, सम्मत्तं गाणमंगपुबगदं ।
चिट्ठा तवंसि परिया, ववहारो मोक्खमग्गो त्ति ॥१॥ Dhammādisaddahanam, sammattum naramangapuvagadam. Cityhä tavamsi cariyā, vavahāro mokkhamaggo tti.
209. नाणेण जाणई भावे, दंसणेण य सरहे ।
चरित्तेण निगिण्हाइ, तवेण परिसुज्मई ॥२॥ Nanena jänai bhave, daṁsanena ya saddahe. Carittena niginhãi, tavena parisujhai.
210. नाणं चरित्तहीणं, लिंगग्गहणं च सणविहीणं ।
संजमहीणं च तवं, जो चरइ निरत्ययं तस्स ॥३॥ Nanam carittahiņam, lingaggahanan ca daṁsanavihinań. Sarjamahinaṁ ca tavaṁ, jo carai niratthayaṁ tassa.
211. नादंसणिस्स नाणं, नाणेण विणा न हुंति चरणगुणा ।
अगुणिस्स नत्थि मोक्खो, नत्यि अमोक्खस्स निवाणं ॥४॥ Nädarsanissa nånam, nāņena vina na hurinti caranagunā. Agunissa natthi mokkho, natthi amokkhassa nivväņań.
212. हयं नाणं कियाहीणं, हया अण्णाणओ किया ।
पासंतो पंगुलो दड्ढो, धावमाणो य अंधओ ॥५॥ Hayam nānam kiyahinam, haya annānao kiya. Päsaṁto pangulo daddho, dhávamano ya andhao.

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17. PRECEPTS ON THREE JEWELS
(a) The three jewels understood from the stand-point of vyavahāra-naya (practical view-point).
(208) To have faith in the existence of (substances like) dharma etc.is right faith, to have acquaintance with the texts called Anga and Purva is right knowledge, to perserve in the performance of penance is right conduct. These three constitute the pathway-to-emancipation understood from the standpoint
vyavahara-naya.
(209) One understands by his (right) knowledge the nature of substances, develops belief in them by his (right) faith and controls himself by his(right) conduct and purifies his soul by penance (1.e.,austerities).
(210) Knowledge without right conduct, acceptance of the asceticism without right faith and observance of austerities without self-control are all futile.
(211) Without right faith, there cannot be right knowledge; without right knowledge, there cannot be right conduct; without right conduct, there cannot be release from Karmas; without release of Karmas there cannot be nirvāņa (salvation).
(212) Right knowledge is of no use in the absence of right conduct, action is of no use in the absence of right knowledge. Certainly, in the case of conflagration the lame man burns down even if capable of seeing while the blind man burns down even if capable of running away.

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213. संजोअसिद्धीइ फलं वयंति, न हु एगचक्केण रहो पयाइ ।
अंधो य पंगू य वणे समिच्चा, ते संपउत्ता नगरं पविट्ठा ॥६॥ Samoasiddhii phalaṁ vayanti, na hu cgacakkeņa raho payai. Andho ya paṁgū ya vane samiccă, te sampauttă nagaram pavitthā.
(आ) निश्चय-रत्नत्रय (a) Niscaya-ratnatraya
214. सम्मइंसणणाणं, एसो लहदि त्ति णवरि ववदेसं ।
सव्वणयपक्खरहिदो, भणिदो जो सो समयसारो ॥७॥ Sammaddaṁsaņaņánań, eso lahadi tu navari vavadesam. Savvanayapakkharahido, bhaạido jo so samayasāro.
215. दंसणणाणचरित्ताणि, सेविदव्वाणि साहुणा णिच्वं ।
ताणि पुण जाण तिण्णि वि, अपाणं चेव णिच्छयदो ॥८॥ Darsananānacarittäni, sevidavväni sähuņā ņiccam. Tani puna jana tinni vi, appānam ceva nicchayado.
216. णिच्छयणयेण भणिदो, तिहि तेहिं समाहिदो हु जो अप्पा ।
ण कुणदि किंचि वि अन्नं, ण मुयदि सो मोक्खमग्गो त्ति ॥९॥ Nicchayanayena bhanido, tihi tehim samāhido hu jo appā. Ņa kunadi kimci vi annam, na muyadi so mokkhamaggo tti.
217. अप्पा अप्पम्मि रओ, सम्माइट्ठी हवेइ फुडु जीवो।
जाणई तं सण्णाणं, चरदिह चारित्तमग्गु त्ति ॥१०॥ Appă appammi rao, sammäitjhi havei phudu jīvo. Jāņai tań sannāņań, caradina caritamaggu tři.

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PATII OF LIBERATION
(213) The desired result is attained when there is a harmony between right knowledge and right conduct, for a chariot does not move by one wheel. This is like a lame man and a blind man come together in a forest and manage to reach the town with the help of one another.
(b) the three jewels 'understood from the standpoint of niścaya-naya (real view-point).
(214) The self is characterised by right faith and right knowledge is merely an assertion (by vyavahāranaya). In reality what transcends all points of view is said to be the Self (Samayasāra)
(215) From practical point of view faith, knowledge and conduct should always be cherished by saints.But they must know that from real point of view these three are the self.
(216) It is said from the real point of view that, the soul who comprises all the three together, and does not act otherwise or depart from this even in the slightest degree, follows the path of Liberation.
(217) Right faith means a soul engrossed in itself; Right knowledge is knowledge of the real (nature of the soul; Right conduct consists in faithful pursuit of that path.

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SA.MANASUTTAM 218. आया हु महं नाणे, आया मे दंसणे चरित्ते य ।
आया पच्चक्खाणे, आया मे संजमे जोगे ॥११॥ Āyå hu maham nåne, åyå me daṁsane carine ya. Ayā paccakkhāne, āyā me samjame joge.
१८. सम्यग्दर्शनसूत्र 18. Samyag-darśana-sūtra
(अ) व्यवहार-सम्यक्त्व: निश्चय-सम्यक्त्व (a) Vyavahära-samyaktva : Niścaya-samyaktva 219. सम्मत्तरयणसारं, मोक्खमहारुक्खमूलमिदि भणियं ।
तं जाणिज्जइ णिच्छय-ववहारसरूवदोभेयं ॥१॥ Sammattarayanasäram, mokkhamahärukkhamūlamidi bhaniyam. Tan janijai nicchaya-vavahārasaravadobheyam.
220. जीवादी सहहणं, सम्मत्तं जिणवरेहिं पण्णत्तं ।
ववहारा णिच्छयदो, अप्पा णं हवइ सम्मत्तं ॥२॥ Jivādi saddahanaṁ, sammatta jinavarehim pannattań. Vavahärá nicchayado, appå ņam havai sammatta.
221. जं मोणं तं सम्म, जं सम्मं तमिह होइ मोणं ति ।
निच्छयओ इयरस्स उ, सम्म सम्मत्तहेऊ वि ॥३॥ Jam moņam tam sammar, jam sammam tamiha hoi moņam ti. Nicchayao iyarassa u, sammaṁ sammattaheū vi.

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(218) Certainly, my soul is my right knowledge, my right faith, my right conduct, my renunciation of evil acts, my selfrestraint and my meditation.
18. PRECEPTS OF RIGHT FAITH
(219) Right Faith is the core of the three jewels; it is the root of the great tree of liberation; it has to be understood from two point of views-real point of view (Niscaya-naya) and empirical point of view (vyavaharanaya).
(220) Lord Jina has said that from the empirical point of view, Right Faith is faith in the existence of the soul and the other principles (Tattvas), from the real point of view, the soul itself is Right Faith.
(221) From real point of view true monkhood constitutes righteousness and righteousness constitutes true monkhood.But from the practical point of view, the causes of righteousness are called Right Faith itself.

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222. सम्मत्तविरहिया णं, सुठु वि उग्गं तवं चरंता णं ।
ण लहंति वोहिलाहं, अवि वाससहस्सकोडीहिं ॥४॥ Sammattavirahiyå nas, sutthu vi ugsaṁ tavar carantā ņam. Ņa lahanti vohilaham, avi vasasahassakođihiń.
दसणभट्ठा भट्ठा, दंसणभट्ठस्स पत्थि णिवाणं । सिझंति चरियभट्ठा, सणभट्ठा ण सिझंति ॥५॥ Daṁsaņabhatha bharthả, damsaņabharhassa nathi ņivvānań. Sijjhamti cariyabharhå, darsanabhatha na sijjharti.
224. दंसणसुद्धो सुद्धो, सणसुद्धो लहेइ णिब्वाणं ।
दसणविहीण पुरिसो, न लहइ तं इच्छियं लाहं ॥६॥ Daṁsaņasuddho suddho darsanasuddho lahei nivvånam. Daṁsanavihiņa puriso, na lahai tam icchiyam lāhar.
225. सम्मत्तस्स य लंभो, तेलोकस्स य हवेज्ज जो लंभो ।
सम्मइंसणलंभो, वरं खु तेलोकलंभादो ॥७॥ Sammattassa ya lambho, telokkassa ya havejja jo lambho. Sammaddarsaņalambho, varam khu telokkalambhādo.
226. किं बहुणा भणिएणं, जे सिद्धा परवरा गए काले ।
सिज्झिहिंति जे वि भविया, तं जाणइ सम्ममाहप्पं ॥८॥ Kim bahună bhaņienam, je siddhā naravarā gae käle. Sijjhihiņti je vi bhavyā, iam jāņai sammamāhappan.
227. जह सलिलेण ण लिप्पइ, कमलिणिपत्तं सहावपयडीए ।
तह भावेण ण लिप्पइ, कसायविसएहिं सप्पुरिसो ॥९॥ Jaha salileña na lippai, kamalinipatia sahāvapayaţie. Taha bhāvena na lippai, kasāyavisaehim sappuriso.

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(222) Those persons who are devoid of Right Faith will not obtain Right Knowledge, even if they practise severe penance for a thousand crores of years.
87
(223) Those who have renounced Right Faith are deprived persons. There is no liberation for a person devoid of Right Faith. Those who have renounced Right Conduct may attain liberation but not those who have renounced Right Faith.
(224) He who has Right Faith is certainly pure; he who is possessed of Right Faith attains liberation. A person devoid of Right Faith does not attain the desired result (i.e. liberation).
(225) If on the one hand there be the attainment of right faith and on the other the attainment of (mastery over) all the three world regions, then the former attainment is preferable to the latter.
(226) What is the use of saying more; it is due to the magnanimity of Right Faith that the great personage and the Bhavya (those worthy of attaining emancipation) have attained liberation in the past and will do so in future.

(227) Just as it is on account of its very nature that a lotusleaf remains untouched by water, similarly a righteous person remains really un-affected by passions and by the objects of sensuous enjoyment.
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228. उवभोगमिंदियेहिं, दवाणमचेदणाणमिदराणं ।
जं कुणटि सम्मदिट्ठी, तं सवं णिज्जरणिमित्तं ॥१०॥ Uvabhogamındiyehin, darvāṇamacedanánamidarāņań. Jam kunadi sammadithi, tam sairam nijaraņimittam.
229. सेवंतो वि ण सेवइ, असेवमाणो वि सेवगो कोई।
पगरणचेट्ठा कस्स वि, ण य पायरणो त्ति सो होई ॥११॥ Sevaṁto vi na sevai, asevamano vi sevago koi. Pagaranacetịhá kassa vi, na ya pāyaraạo ti so hoi.
230. न कामभोगा समयं उवेंति, न यावि भोगा विगई उति ।
जे तप्पओसी य परिग्गही य, सो तेसु मोहा विगई उवेइ ॥१२॥ Na kamabhogā samayam uventi, na yavi bhoga vigaiṁ uverti. Je tappaosi ya pariggahi ya, so tesu mohå vigaiṁ uvei.
(आ) सम्यग्दर्शन-अंग (a) Samyagdarsana-Aliga 231. निस्संकिय निकंखिय, निवितिगिच्छा अमूढदिट्ठी य ।
उवबूह थिरीकरणे, वच्छल्ल पभावणे अट्ठ ॥१३॥ Nissan kiya nikkaṁkhiya niwitigiocha amūờhadithi ya. Uvabūha thirikarane, vacchalla pabhavane atha.
232. सम्मदिट्ठी जीवा, णिस्संका होति णिमया तेण ।
सत्तभयविप्पमुक्का, जम्हा तम्हा दु णिस्संका ॥१४॥ Sammaditthi jīvā, ņissamkā homti ņibbhaya tena. Sattabhayavippamukka, jamhä tamhå du ņissaṁkā.

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(228) Whatever use of living or non-living objects, a man of Right Faith may make through his senses, is all for getting release from the Karmas.
89
(229) A man of Right Faith even when enjoying (an object), does not enjoy (it); while another person enjoys (it) even when he is not enjoying (it). A person acting in a drama does not in fact become transformed into that character. A right believer always thinks of his soul and remains unaffected by what goes on around him.
(230) The objects of enjoyment of senses do not produce either equanimity or perversion. He who has attachment or aversion for objects becomes perverted (while enjoying them) due to his delusion.
(Ã) Essential requisites of Right Faith
(231) The eight essential requisites of Right Faith are: absence of doubt, absence of longing, absence of contempt, absence of confusion, absence of belief in heretical sects, stabilization, affection and exaltatic...
(232) The persons possessed of Right Faith are free from doubts and are therefore fearless. Because of their freedom from seven fears, they are free from doubts.

[Note:- The seven fears are: fear of life on earth, fear of next life, fear of being unprotected, fear of absence of control, fear of pain, fear of accident and fear of death]

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SAMAŅASUTTAM 233. जो दु ण करेदि कंखं, कम्मफलेसु तह सवधम्मेसु ।
सो णिक्कंखो चेदा, सम्मादिट्ठी मुणेयन्वो ॥१५॥ Jo du na karedi kamkhan, kammaphalesu taha savvadhammesu. So ņikkaṁkho cedū, sammădixhi muncyavvo.
234. नो सक्कियमिच्छई न पूर्य, न वि य वन्दणगं कुओ पसंसं? ।
से संजए सुब्बए तवस्सी, सहिए आयगवेसए स भिक्खू ॥१६॥ No sakkiyamicchai na pūyam, na vi ya vandanagar kuo pasamsam? Se samjae suvvae tavassi, sahie ayagavesae sa bhikkhū.
235. खाई-पूया-लाह, सक्काराई किमिच्छसे जोई ।
इच्छसि जइ परलोयं, तेहिं किं तुज्झ परलोये ॥१७॥ Khai-pilya-lāham, sakkāraim kimicchase joi. Icchasi jai paraloyam, tchim kim tujha paraloye.
236. जो ण करेदि जुगुष्पं, चेदा सव्वेसिमेव धम्माणं ।
सो खलु णिविदिगिच्छो, सम्मादिट्ठी मुणेयब्बो ॥१८॥ Jona/aredi jiguppam, ceda savvesimeva dhammānam. So khalu nivvidigiccho, sammâdithi muneyavvo.
237. जो हवइ असम्मूढो, चेदा सद्दिट्ठी सब्वभावेसु ।
सो खलु अमूददिट्ठी, सम्मादिट्ठी मुणेयब्बो ॥१९॥ Jo havai asammūdho, cedā saddithi savvabhāvesu. So khalu amūdhadiķhi, sammădițhi muneyavvo.

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(233) A person who has no longing for the fruits of Karmas and for all objects or any of the properties of a thing is possessed of Right Faith, with a mind free from any longing.
(234) He who desires no honour, no worship, no salutation even, how will he desire praise? He who has self-control, observes the vows correctly, practises penance and seeks to know the true nature of the soul is the real monk.
(235) Oh monk, if you desire that bliss of the other world, why do you hanker after fame, worship, enjoyment and honour in this world? Of what use are they to you in the next world?
(236) He who does not exhibit contempt or disgust towards any of the things, is said to be the right believer without any contempt or disgust.
(237) He who is completely devoid of delusion as to the nature of things is certainly understood to be the non-deluded right-believer.

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238. नाणेणं दंसणेणं च चरित्तेणं तहेव य ।
,
240.
SAMANASUTTAM
239.
णो छाए णोऽवि य लूसएज्जा, माणं ण सेवेज्ज पगासणं च 1 ण यावि पणे परिहास कुज्जा, ण याऽऽसियावाद वियागरेज्जा ॥२१॥ No chādae no'vi ya lūsaejjā mānam na sevejja pagāsanam ca. Na yavi panne parihāsa kujjā, ṇa yā'siyāvāda viyāgarejjā.
खन्तीए मुत्तीए, वड्ढमाणो भवाहि य ॥२०॥
Nanenaṁ damsanenaṁ ca, caritteṇam taheva ya Khante muttie, vaddhamāno bhavāhi ya.
242.
जत्थेव पासे कइ दुष्पउत्तं, कारण वाया अदु माणसेणं । तत्थेव धीरो पडिसाहरेज्जा, आइन्नओ खिप्पमिवक्खलीणं ॥ २२ ॥
Jattheva pāse kai duppauttam, kāena vāyā adu mānasenam. Tattheva dhiro paḍisäharejjā, āinnao khippamivakkhalīṇaṁ.
241. तिष्णो हु सि अण्णवं महं, किं पुण चिट्ठसि तीरमागओ । अभितुर पारं गमित्तए, समयं गोयम ! मा पमायए ॥ २३ ॥
Tinno hu si annavam mahaṁ, kim puna citthasi tīramāgao. Abhnura pāram gamittae, samayam goyama / mà pamāyae.
जो धम्मिएस भत्तो अणुचरणं कुणदि परमसद्धाए ।
"
पियवयणं
जंपतो, वच्छल्लं तस्स भव्वस्स ॥ २४ ॥
Jo dhammiesu bhatto, aṇucaranam kuṇadi paramasaddhãe. Piyavayanam jampaṁto, vacchallam tassa bhavvassa.
243. धम्मकहाकहणेण य, बाहिरजोगेहिं चावि अणवज्जे ।
धम्मो पहाविदव्वो, जीवेसु दाणुकंपाए ॥ २५ ॥ Dhammakahākahanena ya, bāhurajogehum cāvi anavajje. Dhammo pahāvidavvo, jivesu dayānukampãe.

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(238) May you prosper with the aid of (right) knowledge, (right) faith and (right) conduct as also forgiveness and freedom from bondage (of Karma).
(239) The wise man should not conceal the meaning of a scriptural text nor should he distort it; he should not harbour pride or a tendency to self-display; he should not make fun of anyone or bestow words of blessing on anyone.
(240)) The wise man, whenever he comes across an occasion for some wrong doing on the part of body, speech or mind, should withdraw hiniself there from just as a horse of good predigree is brought to the right track by means of rein.
(241) Oh Gautama, when you have crossed over the big ocean, why then do you come to a stop near the shore? Make haste to go across, be not complacent even for a moment.
(242) The bhavya person, who is full of devotion for religious personages, foilows them with a feeling of great faith, and utters loveable words, is possessed of affection.
(243) The radiance of religion should be spread by narration of religious stories, by performance of dispassionate external austerities and by showing mercy and compassion towards living beings.

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SAMAŅASUTTAŃ
244. पावयणी धम्मकही, वाई नेमित्तिओ तवस्सी य ।
विज्जा सिद्धो य कवी, अट्टेव पभावगा भणिया ॥२६॥ Pavayani dhammakahi, või neminio tuvassi ya. Vijā siddno ya kaví, atheva pabhāvagu bhanya.
१९. सम्यग्ज्ञानसूत्र 19. Samyagjñānasūtra
245. सोच्चा जाणइ कल्लाणं, सोच्चा जाणइ पावगं ।
उभयं पि जाणए सोच्चा, जं छेय तं समायरे ॥१॥ Soccā jānai kallānam, socrājānai pāvagam. Ubhayam pi jāņae soccä, jam cheyam ram samāyarc.
246. पाणाऽऽणत्तीएं पुणो, दसणतवनियमसंजमे ठिच्चा ।
विहरइ विसुज्झमाणो, जावज्जीवं पि निक्कंपो ॥२॥ Nanānatie puno. damsanatavaniyamasamjame thicca. Viharan usujjhamāno, javajivan pe nikkampo.
247. जह जह सुयमोगाहइ, अइसयरसपसरसंजुयमपुवं ।
तह तह पल्हाइ मुणी, नवनवसंवेगसंद्धाओ ॥३॥ Jaha jaha suyamogāhai, aisayarasapasarasamjuyamapuvvam. Taha raha palhãi munī, navanavasamvegasamddhão.
248. सूई जहा ससुत्ता, न नस्सई कयवरम्मि पडिआ वि।
जीवो वि तह ससुत्तो, न नस्सइ गओ वि संसारे ॥४॥ Süī jaha sasutta, na nassai kayavarammi padia vi. Jivo vi taha sasutto, na nassai gao vi saṁsåre.

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(244) One who holds religious discourse, one who narrates religious stories, one who holds discussions with rivals, one who reads omens, one who performs penance, one who is leamed, one who is possessed of miraculous powers, one who is a poet-these eight types of person undertake propagation of religion.
19 PRECEPTS ON RIGHT KNOWLEDGE
(245) After listening to scriptures, a person comes to know what is good and what is sinful, having thus known through listening one ought to perform what leads to welfare.
(246) Again, under the influence of his(scriptural) knowledge, he becomes firm in his faith, meditation, observance of vows and self-restraint, and lives a life of purity throughout his lifetime without any wavering.
(247) As a monk continues to master the scriptures with extra-ordinary devotion and unbounded interest, he experiences supreme bliss with renewed faith accompanied by dispassion.
(248) A needle with a thread (in it) does not get lost even when it falls in a heap of rubbish, so a person endowed with scriptural knowledge does not lose his self, even if involved in transmigratory cycle.

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249. सम्मत्तरयणभट्ठा, जाणंता बहुविहाई सत्थाई ।
आराहणाविरहिया, भमंति तत्थेव तत्थेव ॥५॥ Sammartarayanabhasthā, jānantă bahuvihain satthāin. Ārāhanāvirahiya, bhamaṁt tattheva tatheva.
250. परमाणुमित्तयं पि हु, रायादीणं तु विज्जदे जस्स । 251. ण वि सो जाणदि, अप्पाणयं तु सव्वागमधरो वि ॥६॥
अप्पाणमयाणंतो, अणप्पयं चावि सो अयाणंतो । कह होदि सम्मदिट्ठी, जीवाजीवे अयाणंतो ॥७॥ Paramānumitayam pi hu, rāyādinam tu vijade jassa. Na vi so jāņadı, appāņayam tu savvågamadharo vi. Appănamayānamto, anappayam cav so ayanamto. Kaha hodi sammadıqhi, jīvājīve ayānamto.
252. जेण तच्चं विबुज्झेज्ज, जेण चित्तं णिरुज्झदि ।
जेण अत्ता विसुज्झेज्ज, तं णाणं जिणसासणे ॥८॥ Jeņa taccam vibujjhejja, jeņa attaṁ ņirujhadi. Jena attā visujjheija, tam nānaṁ jiņasāsaņe.
253. जेण रागा विरज्जेज्ज, जेण सेएसु रज्जदि ।
जेण मित्ती पभावेज्ज, तं णाणं जिणसासणे ॥९॥ Jeņa rāgā virajca, jeņa secsu rajjadı. Jena mitti pabhāveija, tam ņāņaṁ jiņasāsane.
254. जो पस्सदि अप्पाणं, अबद्धपुढें अणण्णमविसेसं ।
अपदेससुत्तमझं, पस्सदि जिणसासणं सव्वं ॥१०॥ Jo passadi appāņań, abaddhapurham anannamavisesam Apadesasuttamajjham, passadi jiņasāsanaṁ sayvam.

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(249) Those who have renounced the jewel of right faith will continue to wander in different states of mundane existence, as they are devoid of proper devotions to virtuous qualities, even though they may be knowing the various scriptures.
(250 & 251) A person, who has in him even an iota of attachment, though he may be knowing all the scriptures, will not understand the nature of the soul. He who does not know the (nature of) soul, will not know the non-soul also.How can a person not knowing the soul and the non-soul, become a person having right faith?
(252) According to the teachings of Jina, knowledge is that which helps to understand the truth, controls the mind and purify the soul.
(253) According to the teachings of Jina, it is through knowledge that ties of attachment are severed, attraction towards auspiciousness is developed and the feelings of friendship are strengthened.
(254) He only knows the whole doctrine of Jina, who knows the soul, unbound by karanc matter, different from everything else, devoid of all particularities and well descnbed in the scriptures?

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५४
SAVAŅASUTTAM
255. जो अप्पाणं जाणदि, असुइ-सरीरादु तच्चदो भिन्नं ।
जाणग-रूव-सरूवं, सो सत्यं नाणदे सबं ॥११॥ Jo appānam janadi, asui-sarirādu taacado bhinnam. Jānaga-rūva-sarūvan, so sattham jänade savvam.
256. सुद्धं तु वियाणंतो, सुद्धं चेवप्पयं लहइ जीवो।
जाणंतो दु असुद्धं, असुद्धमेवप्पयं लहइ ॥१२॥ Suddham tu viyānarto, suddhain cevappayam lahai jivo. Jānaṁto du asuddham, asuddhamevappayam lahai.
257. जे अज्झत्थं जाणइ, से बहिया जाणइ ।
जे बहिया जाणइ, से अज्झत्थं जाणइ ॥१३॥ Je ajjhattham jānai, se bahiyā jāņai. Je bahiyā jānai, se ajhattharn jānai.
258. जे एगं जाणइ, से सव्वं जाणइ ।
जे सब्बं जाणइ, से एगं जाणइ ॥१४॥ Je ega jänai, se savaṁ jänai. Je sawamjanai, se gamjanai.
259. एदम्हि रदो णिच्चं, संतुट्ठो होहि णिच्चमेदम्हि ।
एदेण होहि तित्तो, होहिदि तुह उत्तमं सोक्खं ॥१५॥ Edamhi rado niccam, samturiho hohi niccamedamhi. Edeņa hohi titto, hohidi tuha uttamaṁ sokkham.
260. जो जाणदि अरहंतं, दबत्तगुणत्तपज्जयत्तेहिं ।
सो जाणादि अप्पाणं, मोहो खलु जादि तस्स लयं ॥१६॥ Jo janadi arahamtam, davvattagunattapajayattehim. So jāņādi appāņam, moho khalu jadi tassa layam.

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PATII OF LIBERATION
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(255) He who knows that the self is wholly different from an impure body and possesses cognizership as its own form knows the entire body of scriptures.
(256) One who knows soul as pure oneself attains a pure self. But who contemplates the soul as having impure nature becomes himself in pure.
(257) He who knows the internal, knows the external and he who knows the external, knows the internal.
(258) He who knows the one (the self) knows everything else; he who knows all things, knows the one (the self).
(259) Be you always engrossed in pure knowledge; be you ever satisfied in it, be contented with it; you will get supreme happiness therefrom.
(260) He who knows the Arhat from the view-points of substance, attributes and modifications, kngws also the pure soul; his delusion will surely come to an end.

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TAN
SA.MANASUTTAM 261. लभ्रूणं णिहिं एको, तस्स फलं अणुहवेइ सुजणतें ।
तह गाणी गाणणिहि, भुंजेइ चइत्तु परतत्तिं ॥१७॥ Laddhūņań nihim ekko, tassa phalaṁ anuhavci sujaṇattern. Taha nāni nananihim, bhunjei, caitru paratattim.
२०. सम्यक्चारित्रसूत्र 20. Samyakcaritrasutra
(अ) व्यवहारचारित्र (a) Vyavahāra-cāritra 262. ववहारणयचरित्ते, ववहारणयस्स होदि तवचरणं।
णिच्छयणयचारित्ते, तवचरणं होदि णिच्छयदो ॥१॥ Vavahāraṇayacaritte, vavahāraņayassa hodi tavacaranam. Nicchayanayacāritte, tavacaranam hodi niarhayado.
263. असुहादो विणिवित्ती, सुहे पवित्ती य जाण चारित्तं ।
वदसमिदिगुत्तिरूवं, ववहारणया दु जिणभणियं ॥२॥ Asuhädo vinivita, suhe pavitti ya jana carittar. Vadasamidiguttirūvaṁ, vavahāraṇayā du jiņabhaniyar.
261. सुयनाणम्मि वि जीवो, वर्सेतो सो न पाउणति मोक्खं ।
जो तवसंजममइए, जोगे न चएइ वोढुं जे ॥३॥ Suyanāņammi vi jivo, vattamto so na påunati mokkham. Jo tavasamjamamaie, joge na caci vodhur je.
265. सक्किरियाविरहातो, इच्छितसंपावयं ण नाणं ति ।
मग्गण्णू वाऽचेट्ठो, वातविहीणोऽधवा पोतो ॥४॥ Sakkiriyāvirahato, icchitasampavayam na nånam ti. Magsaņņū va celho, vätavihiņo'dhavā poto.

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PATII OF LIBERATION
(261) Just as one getting hold of a treasure consumes it in a gentlemanly fashion, similarly the wise man, getting hold of the treasure of knowledge, enjoys it ignoring all pleasure derived from anything else.
20. PRECEPTS ON RIGHT CONDUCT
101
(A) Practical view-point
(262) Right Conduct from the practical view-point is to practice austerities from practical view point. Right Conduct from the real view-point is to observe austerities from the real view-point.
(263) Know that Right Conduct consists in desisting from inauspicious activity and engaging in auspicious activity. Jina has ordained that conduct from the practical point of view consists in the observance of vows, acts of carefulness (Samiti) and of control (gupti) .

(264) A person, even possessing scriptural knowledge will not attain emancipation if he is not able to observe strictly the activities of austerity and self-control.
(265) Though a person knows the right path yet fails to reach his destination due to inaction or absence of favourable wind for his boat (pota); similarly knowledge will not achieve the desired fruit in the absence of virtuous deeds.
For Private Personal Use Only

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SAMANASUTTAM
266. सुबहु पि सुयमहीयं कि काहिइ चरणविप्पहीणस्स ।
अंधस्स जह पलित्ता, दीवसयसहस्सकोडी वि ॥५॥ Subahuṁ pi suyamahiyain kim kahit caranavippahīnassa. Amdhassa jaha palinā, divasayasahassakođi vi.
267. थोवम्मि सिक्खिदे जिणइ, बहुसुदं जो चरित्तसंपुण्णो ।
जो पुण चरित्तहीणो, किं तस्स सुदेण बहुएण ॥६॥ Thovammi sikkhide jinai, bahusudam jo carittasampunno. Jo puņa carittalino, kim tassa sudena bahuena.
(आ) निश्चयचारित्र (a) Niscaya-caritra 268. णिच्छयणयस्स एवं, अप्पा अप्पम्मि अप्पणे सुरदो ।
सो होदि हु सुचरित्तो, जोई सो लहइ णिव्वाणं ॥७॥ Nicchayanayassa evam, appā appammm appane surado. So hodi hu sucarit10, joi so laha nivvanam
269. जं जाणिऊण जोई, परिहारं कुणइ पुण्णपावाणं ।
तं चारित्तं भणियं, अवियप्पं कम्मरहिएहिं ॥८॥ Jam jānilana joi, parthāram kunai punnapāvānam. Tam cāritam bhaniyam, auyappam kammarahiehim.
270. जो परदबम्मि सुहं, असुहं रागेण कुणदि जदि भावं ।
सो सगचरित्तभट्ठो, परचरियचरो हवदि जीवो ॥९॥ Jo paradavvammi suham, asuhar rāgeṇa kunadi jadi bhāvam. So sagacaritabhattho, paracariyacaro havadi jivo.

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PATII OF LIBERATION
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(266) Just as a hundred-thousand-crore of lamps kept burning are of no use to a blind person, of what use is study of numerous scriptures to a person who has no character?
(267) A person of right conduct triumphs over a learned person, even if his scriptural knowledge is little; what is the use of wide study of scriptures for a person without right conduct?
(B) Real view-point
(268) From the real point of view, he, who is blissfully absorbed in his own soul to know his soul with the aid of his soul, becomes a person of Right Conduct; that ascetic attains emancipation.
(269) An ascetic who eradicates his punya Kamas (nerits) as well his Pāpa Karmas (sins) undoubtedly acquires right conduci-this is said by those who are free from Kurmus (1.e. the Jinas).
(270) He who out of attachment develops a favourable or unfavourable attitude in respect of an alien object, renounces what constitutes his own conduct (i.e. Svabhava) and adopts what constitutes alien conduct (1.e. Vibhava).

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SA MANASUTTAN
271. जो सव्वसंगमुक्कोऽणण्णमणो अप्पणं सहावेण ।
जाणदि पस्सदि णियदं, सो सगचरियं चरदि जीवो ॥१०॥ Jo sawasamgamukko naamano appunan saháveņa. Jāņadi passudi nyudum, so sagurariyam caradi jīvo.
272. परमट्ठम्हि दु अठिदो, जो कुणदि तवं वदं च धारेई ।
तं सव्वं बालतवं, बालवदं बिति सबण्हू ॥११॥ Paramarthamhu du alhido, jo kunadi tavan vadar, ca dhårá. Tam savvaṁ bălatavan, bâlavadam bimti savvanhū.
273. मासे मासे तु जो बालो, कुसग्गेणं तु भुंजए ।
न सो सुक्खायधम्मस्स, कलं अग्घइ सोलसिं ॥१२॥ Mäse māse tu jo bālo, kusaggenam tu bhumjae. Na so sukkhayudhammassa, kalam agghai solasiń.
274. चारित्तं खलु धम्मो, धम्मो जो सो समो ति णिहिट्ठो।
मोहक्खोहविहीणो, परिणामो अप्पणो हु समो ॥१३॥ Cărittam khalu dhammo, dhammo jo so samo iti niddittho. Mohakkhohavihiņo, parināmo appaņo hu samo.
275. समदा तह मज्झत्थं, सुद्धो भावो य वीयरायत्तं ।
तह चारित्तं धम्मो, सहावआराहणा भणिया ॥१४॥ Samada taha majhanham, suddho bhavo ya viyarāyattam. Taha cãrittaṁ dhammo, sahāvaärähaņā bhanıyā.
276. सुविदिदपयत्थसुत्तो, संजमतवसंजुदो विगदरागो ।
समणो समसुहदुक्खो, भणिदो सुद्धोवओओ त्ति ॥१५॥ Suvididapayatthasutto, saṁjamatavamjudo vigadarāgo. Samano samasuhadukkho, bhanido suddhovaoo mi.

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PATII OF LIBERATION
105
(271) He, who devoid of all attachment and withdrawing one's mind from everything else, definitely knows and sees one's soul in its own true nature, practises what constitutes one's own conduct (i.e. Svabhāva).
(272) If one performs austerities (tapas) or observes vows (vratas) without fixed contemplation on the Supreme Self, the omniscients call all that childish austerity (balatapa) and childish vow (bālavrata).
(273) One who eats once in a month through the tip of kusagrass does not attain even the sixteenth part of what constitutes religion well proclaimed.
(274) Right Conduct is really what constitutes religion; it is said that religion is equanimity.Equanimity is that condition of the soul which is free from delusion and excitement.
(275) Equanimity, tolerance, pure-thought, freedom from attachment and hatred, (Right) conduct, religion, devotion to one's own self-all of these are said to be one and same.
(276) That monk, is said to possess pure consciousness (comprising darśana and Jñana) who has understood the real nature of the substances, is endowed with self-restraint and penance, is free from attachment and maintains equanimity (of mind) both in happiness and sorrow.

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277. सुद्धस्स य सामण्णं, भणियं सुद्धस्स दंसणं णाणं ।
सुद्धस्स य णिवाणं, सो च्चिय सिद्धो णमो तस्स ॥१६॥ Suddhassa ya samannam, bhaniyam suddhassa durisanam ņāņam. Suddhassa ya niwanam, so cciya siddho namo tassa.
278. अइसयमादसमुत्थं, विसयातीदं अणोवममणतं ।
अब्बुच्छिन्नं च सुहं, सुद्धवओगप्पसिद्धाणं ॥१७॥ Aisayamadasamutthai, visayasidam anovamamanaṁtan. Awucchinnam ca suham, suddhuvaogappasiddhāņań.
279. जस्स ण विज्नदि रागो, दोसो मोहो व सब्बदब्बेसु।
णाऽऽसवदि सुहं असुहं, समसुहदुक्खस्स भिक्खुस्स ॥१८॥ Jassa na vijjadi rāgo, doso moho va savvadavvesu. Nasavadi suhain asuham, samasuhadukkhassa bhikkhussa.
(इ) समन्वय (i) Samanvaya 280. णिच्छय सज्झसरूव, सराय तस्सेव साहणं चरणं ।
तम्हा दो वि य कमसो, पडिच्छमाणं पबुज्झेह ॥१९॥ Ņicchaya sajhasarūvar, sarāya tassava sāhanaṁ caranam. Tamhä do vi ya kamaso, padicchamäņam pabujjhcha.
281. अभंतरसोधीए, बाहिरसोधी वि होदि णियमेण ।
अभंतर-दोसेण हु, कुणदि णरो बाहिरे दोसे ॥२०॥ Abbhaṁtarasodhie, båhirasodhi vi hodi niyamena. Abbhamtara-dosena hu, kunadi naro bahire dose.

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PATII OF LIBERATION
107
(277) Purity of faith and knowledge constitutes pure esecticism. Such pure soul attains liberation. He is the Siddha; to him, I pay my obeisance.
(278) The bliss of a liberated soul (Siddha), characterized by purity of consciousness, is born of the excellence of his soul, is beyond the reach of senses, is incomparable, inexhaustible, and indivisible.
(279) The monk who harbours no attachment, aversion or delusion in respect of anything whatsoever and who maintains equanimity of mind in pleasures and pains, does not cause an inflow of good or evil Karnas.
(C) Synthesis
(280) Right Conduct from the real point of view is the ultimate goal; Conduct vitiated by attachment i.e. conduct from practical view point is only the means to attain it.Hence these (wo should be followed one after another. He who follows them gradually will attain intuitive knowledge.
(281) Invariably, internal impurity results in external impurity; due to his internal impurities man commits external blenishes.

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10४
SAMAŅASUTTAM
282. मदमाणमायलोह-विवज्जियभावो दु भावसुद्धि ति ।
परिकहियं भवाणं, लोयालोयप्पदरिसीहिं ॥२१॥ Madamānamayaloha-vivajjiyabhāvo du bhavasuddhi ti. Parikahiyam bhavvanam, loyāloyappadarisihin.
283. चत्ता पावारंभं, समुट्ठिदो वा सुहम्मि चरियम्हि ।
ण जहदि जदि मोहादी, ण लहदि सो अप्पगं सुद्धं ॥२२॥ Cattă pavārambham, samunhido va suhammi cariyamhi. Ņa jahadi jadi mohadi, ņa lahadi so appagaṁ suddhañ.
284. जह व णिरुद्ध असुहं, सुहेण सुहमवि तहेव सुद्धेण ।
तम्हा एण कमेण य, जोई झाएउ णियआदं ॥२३॥ Jaha va niruddhum asuhan, suheņa suhamavi taheva suddhema. Tamhā ena kamena ya, joi jhāeu niyaādam.
285. निच्छयनयस्स चरणाय-विधाए नाणदंसणवहोऽवि।
ववहारस्स उ चरणे, हयम्मि भयणा हु सेसाणं ॥२४॥ Nicchayanayassa caranāya-vighāe nānadamsanavaho avi. Vavahārassa u carane, hayammi bhayană hu sesāņań.
286. सद्धं नगरं किच्चा, तवसंवरमग्गलं । 287. खन्तिं निउणपागारं, तिगुत्तं दुष्पधंसयं ॥२५॥
तवनारायजुत्तेण, भित्तूणं कम्मकंचुयं । मुणी विगयसंगामो, भवाओ परिमुच्चए ॥२६॥ Saddhań nagaram kiccă, tavasamvaramaggalań. Khamtim niunapăgāram, tiguttar duppadhaísayam. Tavanārāyajuttema, bhittinam kammakamcuyam. Muni vigayasamgamo, bhavdo parimuccae.

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PATII OF LIAERATION
109
(282) Those who have seen and known this word and the Other (i.e.the Omniscient Arhats) have preached to all (who are capable of geuing release from the Karmas) that purity of mind can be achieved by those who free themselves from lust, conceit, delusion and greed.
(283) He who has acquired auspicious conduct after renouncing all sinful activities cannot, obtain purity of his soul, if he has not freed himself from delusion.
(284) Just as inauspicious thoughts are obstructed by auspicious conduct, auspicious conduct by pure conduct; hence performing these (latter two types of act) one after another let a yogin mcditate on his own soul.
(285) If there is any damage from the real point of view in one's Right Conduct, then there would be damage in Right Knowledge and Right Faith, but if there is any damage to right conduct from the empirical point of view then there may or may not be any defect in Right knowledge and Right Faith.
(286 & 287) After building a citadel with his Right Faith, gate-bars with his austenties and self-control, strong ramparis with his forgiveness, invincible gaurds with his three controls (of mind, speech and action), a monk arms himself with a bow of his penance, pierces through the garb of his Karma, wins the battle and becomes liberated from this mundane worldly life.

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२१. साधनासूत्र 21. Sādhanāsūtra
288. आहारासण-णिदाजयं, च काऊण जिणवरमएण ।
झायव्वो णियअप्पा, णाऊणं गुरुपसाएण ॥१॥ Ahārāsana-niddajayam, ca kauna jinavaramaena. Jhāyawo niyaappā, natnam gurupasāena.
289. नाणस्स सव्वस्स पगासणाए, अण्णाणमोहस्स विवज्जणाए ।
रागस्स दोसस्स य संखएणं, एगंतसोक्खं समुवेइ मोक्खं ॥२॥ Nánassa savassa pagasaņãe, annanamohassa vivaijanác. Rägassa dosassa ya sari khaenań, cgamtasokkham samuvei mokkham.
290. तस्सेस मग्गो गुरुविखसेवा, विवज्जणा बालजणस्स दूरा ।
सज्झायएगंतनिवेसणा य, सुत्तत्थ संचिंतणया घिई य ॥३॥ Tassesa maggo guruviddhasevå, vivajaņå bälajanassa dūrā. sajjhayaegastanivesaņā ya, suttattha sascimtanayā dhū ya.
291. आहारमिच्छे मियमेसणिज्ज, सहायमिच्छे निउणत्यबुद्धि ।
नियमिच्छेज्न विवेगजोग्गं, समाहिकामे समणे तवस्सी ॥४॥ Ähäramicche miyamesanijjar, sahayamicche niunatthabuddhim. Nikeyamicchejja vivegajoggań, samāhikame samaņe tavassī.
292. हियाहारा मियाहारा, अप्पाहारा य जे नरा ।
न ते विज्जा तिगिच्छंति अप्पाणं ते तिगिच्छगा ॥५॥ Hiyāhārå miyåhäră, appahāra ya je nará. Na te vijjä rigicchant, appaņań te rigicchaga.

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21. PRECEPTS ON SPIRITUAL REALIZATION
(288) One should meditate on one's soul after acquiring control over his diet, sitting and sleep in accordance with the precepts of Jina, and Knowledge gained by the grace of the
preceptor.
(289) Having become enlightened through an allcomprehending knowledge, having given up ignorance and delusion, having put an end to attachment and aversion one attains emancipation which is of the form of supreme bliss.
(290) Devoted service bestowed on the preceptor and the elders, an absolute avoiding of the company of ignorant people, self-study, lonely residence, proper consideration of the meaning of scriptural texts, patience-these constitute the pathway to that emancipation.
(291) A monk observing the austerities and desirous of eqaninity of his mind, should partake of limited and unobjectionable (pure) food, should have an intelligent companion well-versed in the meaning of scriptures and should select a secluded place for his shelter and for meditation.
(292) Persons who take healthy, controlled and less diet do not need physicians to treat them; they are physicians of themselves (that is, keep themselves healthy and pure).

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SAMAŅASUTTAN 293. रसा पगामं न निसेवियब्बा, पायं रसा दित्तिकरा नराणं ।
दित्तं च कामा समभिवंति, दुमं जहा साउफलं व पक्खी ॥६॥ Rasā pagāmań na niseviyavvā, pāyam rasă ditikarā naranam, Dirtam ca kämā samabhiddavamti, dumam jaha säuphalam va pakklu.
294. विवित्तसेज्जाऽऽसणजंतियाणं, ओमाऽसणाणं दमिइंदियाणं ।
न रागसत्तू धरिसेइ चित्तं, पराइओ वाहिरिवोसहेहिं ॥७॥ Vivinasejāsanajamtiyānam, oma'sanānam damiimdiyānam. Na rågasattu dharisei cittar, parāio vähirivosahehis.
295. जरा जाव न पीलेइ, वाही जाव न वड्ढई।
जाविंदिया न हायंति, ताव धम्म समायरे ॥८॥ Jarā jäva na pilci, vāhi jāva na vaddhai. Jävimdiya na hāyaḥti, tava dhammam samāyare.
२२. द्विविध धर्मसूत्र 22. Dvividha Dharmasutra
296. दो चेव जिणवरेहिं, जाइजरामरणविष्पमुकेहिं ।
लोगम्मि पहा भणिया, सुस्समण सुसावगो वा वि ॥१॥ Do ceva jiņavarehim, jäijarámaranavippamukkehim. Logammi paha bhaniya, sussamaņa susavago và vi.
297. दाणं पूया मुक्ख, सावयधम्मे ण सावया तेण विणा ।
झाणामयणं मुक्खं, जइधम्मे तं विणा तहा सो वि ॥२॥ Dāņam püyä mukkham, såvayadhamme na savayā teņa viņā. Jhanajjhayaņań mukkham, jaidhamme tam vina taha so vi.

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113 (293) One should not take delicious dishes in excessive quantity; for the delicious dishes normally stimulate lust in a person. Persons whose lusts are stimulated are mentally disturbed like trees laden with sweet fruits frequently infested with birds.
(294) A disease cured by medicine does not reappear; like wise enemies like attachment will not disturb the mind of a monk who takes a bed or seat in a lonely place, takes little food and has controlled his senses.
(295) One should practise religion well before old age does not annoy him, a disease does not aggravate and senses do not become weak.
22. PRECEPTS ON THE TWO PATHS OF
RELIGION
(296) Lord Jina, who has conquered birth, old age and death, has spoken of two pathways: one for the virtuous householders and other for the virtuous monks.
(297) Charity and worship are the primary duties in religion of a house-holder; without them, one cannot be śrävaka (house-holder). Meditation and study of scriptures are the primary duties of a virtuous monk; there can be no monk without them.

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298. सन्ति एगेहिं भिक्खूहिं, गारत्था संजमुत्तरा ।
गारत्थेहिं य सब्वेहि, साहवो संजमुत्तरा ॥३॥ Santi egchim bhikkhūhim, gāratthā saṁjamuttara. Garanhchiṁ ya savvchim, sāhavo samjamuttarā.
299. नो खलु अहं तहा, संचाएमि मुंडे जाव पब्वइत्तए ।
अहं णं देवाणुप्पियाणं, अंतिए पंचाणुब्बइयं सत्तसिक्खावइय दवालसविहं गिहिधम्म पडिवज्जिस्सामि ॥४॥ No khalu ahań taha, samcācmi munde jāva pavvaittae. Ahań naṁ devānuppiyānam, astie parcănuvvaiyam sattasikkhåvaiya duvālasaviham gihidhammam padivajjissami.
300. पंच य अणुब्बयाई, सत्त उ सिक्खा उ देसजइधम्मो ।
सब्वेण व देसेण व, तेण जुओ होई देसजई ॥५॥ Pamca ya anuvvayāiṁ, sana u sikkha u desajaid hammo. Savveņa va desena va, tema juo hoi desajai.
२३. श्रावकधर्मसूत्र
23. Sravakadharmasutra 301. संपत्तदंसणाई, पइदियह जइजणा सुणेई य ।
सामायारिं परमं जो, खलु तं सावगं विति ॥१॥ Sampattadansanäi, paidiyaham jaijană sund ya. Sāmāyārim paraman jo. khalu tam savagan bimti.
302. पंचुंवरसहियाई, सत्त वि विसणाई जो विवज्जेइ ।
सम्मत्तविसुद्धमई, सो दसणसावओ भणिओ ॥२॥ Pańcunvarasahiyaim, satta vi visanā jo vivajci. Sanimáttavisuddhamai, so daṁsaņasāvao bhaņio.

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115 (298) In some case house-holders are superior to certain monks in respect of conduct. But as a whole monks are superior in conduct to the house-holder.
(299) So long as I am not able to take leave of home and become a monk with a shaven head, I accept, in the presence of monks, beloved of gods, to observe the twelve kinds of vows of a house-holder, viz. five small vows (Aņuvratas), and seven disciplinary (sikshāvratas) vows as prescribed for a layman.
(300) The religion of a house-holder consists in the observance of the five small vows and the seven disciplinary vows. A house-holder who observes all or some of the vows becomes a partial monk (i. e., a pious house-holder).
23. PRECEPTS ON HOUSEHOLDER'S RELIGION
(301) He is called a Śrāvaka (householder) who, being endowed with right faith, listens every day to the preachings of the monks about right conduct
(302) A pious householder is one who has given up (eating) five udumbar-fruits (like banyan, Pipala, fig (Anjeer), kathumara and pākar), is free from seven vices and is called Darśana Śrāvaka, a man whose intellect is purified by right faith.

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303. इत्थी जूयं मज्जं, मिगव्व वयणे तहा फरुसया य ।
दंडफरुसत्तमत्थस्स दूसणं सत्त वसणाई ॥३॥ Inchi jūyam maijam, migavva vayane taha farusaya ya. Dandafarusattamatthassa dūsanaṁ satta vasanaim.
304. मांसासणेण वड्ढइ दप्पो दप्पेण मज्जमहिलसइ ।
जूयं पि रमइ तो तं, पि वण्णिए पाउणइ दोसे ॥४॥ Māṁsāsaņeņa vaddhai dappo dappeņa majjamahilasai. Jiyam pi ramai to tam, pi vannie pāunai dose.
305. लोइयसत्थम्मि वि, वण्णियं जहा गयणगामिणो विपा।
भुवि मंसासणेण पडिया, तम्हा ण पउंजए मंसं ॥५॥ Loiyasatthammi vi, vanniyam jaha gayaņagāmiņo vippa. Bhuvi mansäsanena padiya, tamhá na paunjae maṁsaṁ.
306. मज्जेण णरो अवसो, कुणेइ कम्माणि जिंदणिज्जाई ।
इहलोए परलोए, अणुहवइ अणंतयं दुक्खं ॥६॥ Majjena naro avaso, kunci kammāni nimdanijjāim. Thaloe paraloe, anuhavai anaṁtayar dukkham.
307. संवेगजणिदकरणा, णिस्सल्ला मंदरो व णिक्कंपा ।
जस्स दढा जिणभत्ती, तस्स भयं णत्थि संसारे ॥७॥ Samvegajanidakarană, nissallā maņdaro wa nikkumpā. Jassa daļha jinabhalf, tassa bhayam nanthi samsāre.
308. सत्तू वि मित्तभावं, जम्हा उवयाइ विणयसीलस्स ।
विणओ तिविहेण तओ, कायबो देसविरएण ॥८॥ Sattii vi mittabhāvam, jamhä uvayai viņayasilassa. Vinao tivihena tao, kāyawo desaviraema.

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(303) The seven vices are: (1) sexual intercourse with other than one's own wife, (2) gambling, (3) drinking liquor (4) hunting, (5) harshness in speech, (6) harsh in punishment and (y) misappropriation of other's property.
(304) Meat-eating increases pride, pride creates a desire for intoxicating drinks and pleasure in gambling; and thus springs up all aforesaid vices.
(305) Scriptures of other religions have described that sages moving in air have fallen to the ground on eating meat; therefore meat-eating should be avoided.
(306) A person loses control over himself by drinking intoxicating liquors and commits many censurable deeds. He experiences endless miseries both in this world and in the next.
(307) A person who has firm devotion towards Jina like the steady mountain Meru, inclination for renunciation and is free from defects of character (salya) will have no fear in this world.
(308) Since even an enemy approaches a man of humility with friendliness, a house-holder must cultivate humility of three kinds: (in thought, speech and action).

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SAMAŅASUTTAM 309. पाणिवहमुसावाए, अदत्तपरदारनियमणेहिं च ।
अपरिमिइच्छाओऽवि य, अणुब्बयाई विरमणाई ॥९॥ Pānivahamusavāe, adattaparadaraniyamanchim ca.
Aparimiicchãoʻvi ya, aņuivayāim viramaņaim 310. बंधवहच्छविच्छेए, अइभारे भत्तपाणवुच्छेए ।
कोहाइदूसियमणो, गोमणुयाईण नो कुज्जा ॥१०॥ Bandhavahacchavicchee, aibhāre bhattapānavucchee.
Kohāidūsiyamaạo, gomanuyaina no kujjá. 311. थूलमुसावायस्स उ, विरई दुच्चं, स पंचहा होइ।
कन्नागोभु आल्लिय-नासहरण-कूडसक्खिज्जे ॥११॥ Thilamusavayassa u, virai duccam, sa pancahā hoi. Kannāgobhu alliya-nāsaharana-kidasakkhilje.
312. सहसा अभक्खाणं, रहसा य सदारमंतभेयं च ।
मोसोवएसयं, कूडलेहकरणं च वज्जिज्जा ॥१२॥ Sahasă abbhakkhānam, rahasă ya sadaramartabheyam ca. Mosovaesayam, kūļalchakaranaṁ ca vajijā.
313. वज्जिज्जा तेनाहड-तकरजोगं विरुद्धरज्जं च ।
कूडतुलकूडमाणं, तप्पडिरूवं च ववहारं ॥१३॥ Vajjijā tenáhada-takkarajogam viruddharaijam ca. Kūdatulakūļamāṇam, tappaạirūvam ca vavahāram.
314. इत्तरियपरिग्गहियाऽपरिगहियागमणा-णंगकीडं च ।
परविवाहकरणं*. कामे तिब्वाभिलासं च ॥१४॥ Ittariyapariggahiya'parigahiyāgamanāņdngakidam ca. Paravivāhakkaranaṁ, käme tivvåbhilasam ca.
परो अन्नो जो विवाहो अप्पणो चेव स परविवाहो । किं भणिय होइ ? भण्णइविसिंट्ठसंतोसाभावाओ अप्पणा अन्नाओ कन्नओ परिणेइ ति । पुण अइयारो सदारसदुट्ठस्स होइसावयधम्म पचासक चूर्णि, ७६ ।

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(309) Injury to living beings (himsā), speaking falsehood, taking away a thing which is not given (theft), sexual enjoyment with other than one's own wife (incontinence) and limitless desire for possession (parigraha)-abstinence from these acts are called (five) small vows.
(310) One should not tie, injure, mutilate, load heavy burdens and deprive from food and drink any animal or human being with a polluted mind by anger or other passions (these five are the transgration (aticāra) of the vow of Ahińsä.
(311) Refraining from major type of falsefood is the second vow; this major type of falsehood is of five kinds; speaking untruth about unmarried girls, animals and lands, repudiating debts or pledges and giving false evidence.
(312) Making a false charge rashly (or without consideration), divulging any one's secret, disclosing the secrets confided to by one's own wife, giving false advice and preparation of a false document or writing - these should be avoided.
(313) One should desist from: buying stolen property, inciting another to commit theft, avoiding the rules of govemment, use of false weights and measures, adulteration and preparation to counterfeit coins and notes.
(314) One should refrain from having intercourse with a woman kept by a vagabond or with one looked after by none, from committing unnatural sexual act, from arranging another's marriage (alternatively from marrying twice) and from intense desire for sexual act.

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SA.MANASUTTAN 315. विरया परिग्गहाओ, अपरिमिआओ अणंततण्हाओ । 316. बहुदोससंकुलाओ, नरयगइगमणपंथाओ ॥१५॥
खित्ताई हिरण्णाई धणाइ दुपयाइ-कुवियगस्स तहा । सम्मं विसुद्धचित्तो, न पमाणाइकमं कुज्जा ॥१६॥ Virayā pariggahão, aparimião anamtatanhão. Bahudosasarkulão, narayagaigamaņapamthão. Khitta hiranņā dhanai dupayai kuviyagassa taha. Sammar visuddhacito, na pamāņāikkama kujja.
317. भाविज्ज य संतोसं, गहियमियाणिं अजाणमाणेणं ।
थोवं पुणो न एवं, गिहिणस्सामो त्ति चिंतिज्जा ॥१७॥ Bhävijja ya santosar, gahiyamiyāņim ajānamāņeņań. Thovam puno na evam, gihinassāmo ni cinijja.
318. जं च दिसावेरमणं, अणत्थदंडाउ जं च वेरमणं ।
देसावगासियं पि य, गुणवयाइं भवे ताई ॥१८॥ Jam ca disaveramanań, ananthadandāu jam ca veramanaṁ. Desāvagasiyam pi ya, gunavvayāim bhave tāim.
319. उड्ढमहे तिरियं पि य, दिसासु परिमाणकरणमिह पढमं ।
भणियं गुणवयं खलु, सावगधम्मम्मि वीरेण ॥१९॥ Uddhamahe tiriyaṁ pi ya, disasu parimanakaranamiha padhamam. Bhaniyaṁ gunawayam khalu, savagadhammammi vīreņa.
320. वयभंगकारणं होइ, जम्मि देसम्मि तत्थ णियमेण ।
कीरइ' गमणणियत्ती, तं जाण गुणवयं विदियं ॥२०॥ Vayabhangakaranam hoi, jammi desammi tatha niyamena. Kirai gamaņaņiyatti, tam jāņa gunavvayan vidiyar.

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(315 & 316) Persons should refrain from accumulation of unlimited property due to unguenchable thirst (i. e. greed) as it becomes a pathway to hell and results in numerous faults. A righteous and pure-minded person should not exceed the selfimposed limit in the acquisition of lands, gold, wealth, servants, cattle, vessels and pieces of furniture,
(317) A person who has accepted the vow to limit the possessions) should remain contented (with what he has). He should not think for himself, "This time I have resolved to possess a little (amount of property) unknowingly but in future I will not do that i. e. if it will be necessary I will accumulate more.
(318) Resolving not to ravel beyond the self-determined limits of ten directions (digvrata), refraining from purposeless activities (Anarthadandaviramanavrata) and resolving not to cross the fixed regional boundaries for the purpose of sensuous enjoyments (deśāvakāśika) - these are three guņavratas (i. e., the three meritorious vows).
(319) Lord Mahāvīra has said that the first Gunavrata in the religion of a householder is digvrata, according to which one should limit his activities (for the purpose of business and enjoyment of the senses, etc.) to certain regional boundaries in the upward, lower and oblique direction.
(320) Know that the second Gunavrata (deśavakāśika gunavrata) is not to visit any particular geographical region where there is possibility of violation of an accepted vow (i. e. to cross the fixed regional boundaries for the purpose of sensuous enjoyment).

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SAMANASUTTAM 321. विरई अणत्थदंडे, तच्चं, स चउचिहो अवज्झाणो।
पमायायरिय हिंसप्पयाण पावोवएसे य ॥२१॥ Virai anatthadande, taccari, sa cauwiho avaijhāno. Pamāyāyariya hinsappayāņa pāvovacse ya
322. अठेण तं न बंधइ, जमणटेणं तु थोवबहुभावा ।
अटे कालाईया, नियामगा न उ अणट्ठाए ॥२२॥ Aļheņa tam na bamdhai, jamanathinam tu thovabahubhâu Aļļhe käläiya, niyāmaga na u anarháe.
323. कंदप्पं कुकुइयं, मोहरियं संजुयाहिगरणं च ।
उवभोगपरीभोगा-इरेयगयं चित्य वज्जइ ॥२३॥ Kandappam kukkuiyań, mohariyam sanjuyähigaranań ca. Uvabhogaparibhoga-ireyagayam cittha vajjai.
324. भोगाणं परिसंखा, सामाइय-अतिहिसंविभागो य ।
पोसहविही य सब्बो, चउरो सिक्खाउ वुत्ताओ ॥२४॥ Bhogānam parisamkhā, sāmāiya-atihisamvibhāgo ya. Posahavili ya savvo, cauro sikkhâu vuttão.
325. वज्जणमणंतगुंबरि, अच्वंगाणं च भोगओ माणं ।
कम्मयओ खंरकम्मा-इयाण अवरं इमं भणियं ॥२५॥ Vaijanamanartagumbari, accargāņaṁ ca bhogao mānam. Kammayao kharakamma-iyāņa avaram imam bhaniyam.
326. सावज्जजोगपरिरक्खणट्ठा, सामाइयं केवलियं पसत्यं ।
गिहत्यधम्मा परमं ति नच्चा, कुज्जा बुहो आयहियं परत्था ॥२६॥ Sävajajogaparirakkhanatha, samaiyaṁ kevaliyan pasattham. Gihathadhammā paramam ti naoca, kuijā buho ayahiyam paratthā.

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(321) The third gunavrata consists in refraining from a futile violent act which might be one of the four-types - - viz. (1) entertaining evil thought (2) negligent behaviour, (3) lending to someone an instrument of violence and (4) advising someone to commit a sinful act.
(322) Meaningful activities (of himsă etc.) do not cause so much bondage as useless activities. The meaningful activities (of himsă etc.) are only performed under some circumstances (i.e. the needs of time etc.) but it is not the case of useless activities.
(323) A person observing the vow of (Anarthadanda viramaņa) should refrain from amorous activities, mimicry, abusive talk; garrulity, keeping instruments and weapons of violence, excessive sexual enjoyment and possessing in excess the things of daily requirement.
(324) Setting limit to the consumable and unconsumable objects of sensuous enjoyment, practising the mental equanimity (Sāmāyika), offering food etc. to the monks, guests and other needy persons and performing fast alongwith the religious set called paușadha, all these are known as four disciplinary vow).
(325) The first disciplinary vow (i. e. bhogopabhoga viramaņa) is of two types - viz. that in respect of enjoyment and that in respect of occupation. The former consists in refrainment from eating the infinite souled vegetables (i.e. bulbous roots), fruit containing microscopic organism which are called udum. baras and flesh etc., the second is refrainment from such trades and industries which involves violence and other sinful acts.
(326) Aimed at refrainment from sinful acts, the only auspicious religious act is sämāyika. Hence considering it to be something superior to a householder's ordinary acts, an intelligent person ought to perform sámāyika for the sake of one's own welfare.

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327. सामाइयम्मि उ कए, समणो इव सावओ हवइ जम्हा।
एएण कारणेणं बहुसो सामाइयं कुज्जा ॥२७॥ Samaiyammi u kae, samaño iva savao havai jamhā. Eena käranenam, bahuso sämäiyam kuijā.
328. सामाइयं ति काउं, परिचिंतं जो उ चिंतई सड्ढो ।
अवसट्टोवगओ, निरत्ययं तस्स सामाइयं ॥२८॥ Samaiyar ti kāum, paricimtar jo u cimtai sadąho. Altavasaļlovagao, niratthayam tassa sämäiyam.
329. आहारदेहसकार-बंभाऽवावारपोसहो य णं।
देसे सब्बे य इमं, चरमे सामाइयं णियमा ॥२९॥ Āhäradehasakkara-bambha' vāvāraposaho ya naṁ. Dese savve ya imań, carame sämäiya niyama.
330. अनाईणं सुद्धाणं, कप्पणिज्जाण देसकालजुत्तं ।
दाणं जईणमुचियं, गिहीण सिक्खावयं भणियं ॥३०॥ Annainam wuddhānań, kappanijāna desakälajuttam. Danam jaīņamuciyam, sihina sikkhāvayam bhaniyam.
331. आहारोसह-सत्थाभय-भेओ जं चउविहं दाणं ।
तं वुच्चा दायव्वं, णिहिट्ठमुवासयज्झयणे ॥३१॥ Ahārosaha-satthābhaya-bheojan cauvvihan dānam. Tam vuccai dayavvam, niddixhamuväsayajjhayaņe.
332. दाणं भोयणमेत्तं, दिज्जइ धम्रो हवेइ सायारो ।
पत्तापत्तविसेसं, संदंसणे कि वियारेण ॥३२॥ Danam bhoyaṇamettam, dijjai dhanno havei sāyāro. Pattāpattavisesam, sarndarsane kin viyāreņa.

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(327) While observing the vow of sämáyıka (i, e.. refraining from sinful acts and practice for mental equanimity) a householder becomes equal to a saint, for reason, he should observe it many times (in a day).
(328) If a householder thinks of other worldly matters (than his self) while practising sämāyika, he will become engrossed in distressful concentration; his sämāyika will be fruitless.
(329) Poșadhopavāsa involves abstinence from food, from embellishment of the body, from sexual union and from voilence. It is of two types- viz. partial and total and performing poșadha of the latter type one must necessarily perform sāmāyiku.
(330) A householder who offers pure food etc. to the monks in a proper manner and according to the rules and the needs of place and time, observes the fourth disciplinary vow (called Atithisamvibhāga)
(331) Donation is of four types-viz. that of food, that of mcdicine, that of scriptural teaching, that of assurance against fear. And in the scriptural text 'Upasakadhyayana' this fourfold donation is declared worthy of performance.
(332) A householder, who gives food in charity beconies praise-worthy, what is the good of inquiring about the fitness or unfitness of the person receiving the charity?

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SA.MANASUTTAM 333. साहूणं कप्पणिज्जं, जं न वि दिण्णं कहिं पि किंचि तहिं ।
धीरा जहुत्तकारी, सुसावया तं न भुंजंति ॥३३॥ Sāhūnam kappanijjań, jam na vi dinnan kahim pi kimci tahim Dhirā jahuttakāri, susavayā tam na bhunjamti.
334. जो मुणिभुत्तविसेसं, भुंजइ सो भुंजए जिणुवदिहें ।
संसारसारसोक्खं, कमसो णिचाणवरसोक्खं॥३४॥ Jo munibhuttavisesam, bhumjai so bhurjae jinuvadinham. Samsārasärasokkhaṁ, kamaso niivänavarasokkhaṁ.
335. जं कीरइ परिरक्खा, णिच्चं मरण-भयभीरु-जीवाणं ।
तं जाण अभयदाणं, सिहामणिं सबदाणाणं ॥३५॥ Jam hrai parirakkhi, niccam marana-bhayabhiru-jivanam. Tam jāņa abhayadāņań, sihämanim savvadāņāņam.
२४. श्रमणधर्मसूत्र
24. Sramanadharmasutra (अ) समता (a) Samata 336. समणो त्ति संजदो त्ति य, रिसि मुणि साधु त्ति वीदरागो त्ति।
णामाणि सुविहिदाणं, अणगार भदंत दंतो त्ति ॥१॥ Samaño tti samjado tti ya, risi muņi sådhu tti vidarăgo tti. Ņāmāņi suvihidūņam, anagåra bhadamta darto tti.
337. सीह-गय-वसह-मिय-पसु, मारुद-सूरूवहि-मंदरिंदु-मणी ।
खिदि-उरगंवरसरिसा, परम-पय-विमग्गया साहू ॥२॥ Siha-gaya-vasaha-miya-pasu, maruda-sūrūvahimamdarindu-mani. Khidi-uragamvarasarisa, parama-paya-vimaggayā sāhi.

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(333) The pious householders who are prudent and have good conduct as per scriptures, do not take food in a house where no charity of any kind is ever given to a monk.
(334) He, who eats which is left after a monk has taken food, enjoys the best worldly happiness and will gradually obtain the bliss of emancipation. This is the preaching of the Jina.
(335) Know that giving protection always to living beings who are in fear of death is known as abhayadāna, supreme amongst all charities.
24. PRECEPTS ON RELIGION OF MONKS
(A) Equanimity
(336) Śramaņa, Samyata, Rși, Muni, Sadhu, Vītaraga, Anagăra, Bhadanta and Dänta - these are designations used for nionks with ideal behaviours.
(337) Monks who are in search of the supreme path of liberation resemble a lion (in fearlessness), an elephant (in dignity), a bull (in strength), a deer (in uprightness), a beast (in freedom from attachment), the wind (in being companionless), the sun (in brilliance), an ocean (in serenity), the Mandara Mountain (in firmness) the moon (in coolness), a diamond (in lustre), the earth (in patience), a serpent (in being houseless) and the sky (in not being dependent).

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SAMAŅASUTTAM 338. बहवे इमे असाहू, लोए वुच्चंति साहुणो ।
न लवे असाहुं साहु त्ति, साहुं साहु त्ति आलवे ॥३॥ Bahave ime asāhū, loe vuccarti sähuno. Na lave asāhuṁ sähu tti,sāhuń sähu tti alave.
339. नाणदंसणसंपण्णं, संजमे य तवे रयं ।
एवंगुणसमाउत्तं, संजय साहुमालवे ॥४॥ Nāņadarsanasampannan, samjame ya tave rayam. Evamgunasanāuttam, samjayam sāhumālave.
340. न वि मुण्डिएण समणो,न ओंकारेण बंभणो ।
न मुणी रण्णवासेणं कुसचीरेण न तावसो ॥५॥ Na vi mundiena samaņo, na ořkāreņa bambhaņo. Na muni rannavūsenan, kusairena na tàvaso,
341. समयाए समणो होइ, बंभचेरेण बंभणो ।
नाणेण य मुणी होइ, तवेण होइ तावसो ॥६॥ Samayše samano hoi, bumbhacereņa baṁbhano. Nānena ya muni hoi, tavena hon tāvaso.
342. गुणेहि साहू अगुणेहिऽसाहू, गिण्हाहि साहूगुण मुंबऽसाहू ।
वियाणिया अप्पगमप्पएणं, जो रागदोसेहिं समो स पुज्जो ॥७॥ Gunchi sähū agunehisānu, zinhähi såhūguna murcasāhū. Viyāniya appagamappaenam,jo rāgadosehim samo sa pujo.
343. देहादिसु अणुरत्ता, विसयासत्ता कसायसंजुत्ता ।
अप्पसहावे सुत्ता, ते साहू सम्मपरिचत्ता ॥८॥ Dehadisu aṇurattă, visayāsattā kasåyasamjuttā. Appasahāve sutta, te sāhū sammaparicatta.

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(338) In this world, there are many ill-behaved monks who are called monks; a pseudo-nionk should not be called a monk; but a true monk alone must be called a monk.
(339) A person who is endowed with (Right) knowledge and (Right) Faith, is engaged in self-restraint and penance, and is endowed truly with all these virtues, should be called a monk.
(340) A person does not become a monk by merely shaving his head, a Brahmin by repeating the Omkāra mantra, a monk by residing in a forest, nor a hermit by wearing garments woven of darbha grass.
(341) A person becomes a śramana by equanimity, a Brahmin by his celibacy, a Muni by his knowledge and an ascetic by his austerities.
(342) A person becomes a monk by his virtues and a pseudo-monk by absence of virtues; therefore master all the virutes of a monk and be free from all the vices of a pseudomonk; conquer your self through the self. He who possesses equanimity in the face of attachments and hatred is worthy of veneration.
(343) Those monks who are attached to their body, addicted to sensual pleasures, possessed of passions, and asleep in respect of their own nature are certainly devoid of righteousness.

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344. बहुं सुणेइ कण्णेहिं, बहुं अच्छीहिं पेच्छइ ।
न य दिट्ठ सुयं सव्वं, भिक्खू अक्खाउमरिहइ ॥९॥
Bahum sunci kaṇṇehim, bahuṁ acchihim pecchai. Na ya diham suyam savvaṁ, bhikkhū akkhäumarihai.
345. सज्झायज्झाणजुत्ता, रत्तिं ण सुयंति ते पयामं तु चिंतंता, णिदाय वसं ण गच्छति ॥१०॥
सुत्तत्यं
Sajjhāyajjhāṇajuttā, rattiṁ ṇa suyaṁti te payāmaṁ tu. Suttattham cimtaṁtā, ṇiddāya vasaṁ ṇa gacchamti.
346. निम्ममो निरहंकारो, निस्संगो चत्तगारवो । समो य सव्वभूएसु, तसेसु थावरेसु अ ॥ ११ ॥ Nimmamo nirahaṁkāro, nissaṁgo cattagāravo. Samo ya savvabhūesu, tasesu thāvaresu a.
347. लाभालाभे सुहे दुक्खे, जीविए मरणे तदा ।
समो निन्दापसंसासु, तहा माणावमाणओ ॥१२॥ Lābhālābhe suhe dukkhe, jivie marane tahā. Samo nindāpasamsāsu, tahā mānāvamānao.
348. गारवेसु कसाएसु, दंडसल्लभएस य ।
नियत्तो हाससोगाओ, अनियाणो अबन्धणो ॥१३॥ Gäravesu kasãesu, dandasallabhaesu ya. Niyatto hāsasogão, aniyāno abandhano.
349. अणिस्सिओ इहं लोए, परलोए अणिस्सिओ ।
वासीचन्दणकप्पो य, असणे अणसणे तहा ॥१४॥ Anissio inam loe, paraloe anissio. Väsicandanakappo ya, asane anasane tahā.

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(344) A monk hears much through his ears and sees much with his eyes; but everything that he has seen and heard does not deserve to be narrated.
(345) The monks do not sleep long at night as they are engaged in studying of scriptures and meditation. They do not fall asleep as they are always reflecting on the meaning of precepts.
(346) The (real) monks are free from attachment, selfconceit, companionship and egotism, they treat impartially and equally all living beings, whether mobile or inmobile.
(347) A real monk maintains his equanimity, in success and failure, happiness and misery, life and death, censure and praise and honour and dishonour.
(348) He is thoroughly unaffected by honour, passions, punishmeni, affliction and fear; he is undisturbed and unbound and free from laughter and sorrow.
(349) He is neither interested in this world nor in the next. He is indifferent to food or fasts. He does not mind whether his limb is smeared with Sandal paste or cut off with an axe.

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SAMAŅASUTTAM 350. अप्पसत्थेहिं दारेहिं, सब्बओ पिहियासवो ।
अज्झप्पज्झाणजोगेहिं, पसत्यदमसासणे ॥१५॥ Appasatthehim dārchim, sawao pihiyāsavo. Ajjhappajjhānajogchim, pasatchadamasāsaņe,
351. खुहं पिवासं दुस्सेज्जं, सीउण्हं अरई भयं ।
अहियासे अब्बहिओ, देहे दुक्खं महाफलं ॥१६॥ Khuhan pivåsam dussejan, siunhar araim bhayam. Ahiyase awahio, dehe dukkhan mahā..halam.
352. अहो निच्वं तवोकम्म, सब्वबुद्धेहि वणियं ।
जाय लज्जासमा वित्ती, एगभत्तं च भोयणं ॥१७॥ Aho niccar tavokammam, savvabuddhehim vanniyań. Jāya lajjāsamā vita, egabhattam ca bhoyanam.
353. किं काहदि वणवासो, कायकलेसो विचित्त उववासो ।
अज्झयणमोणपहुदी, समदारहियस्स समणस्स ॥१८॥ Kim kāhadi vanavaso, kayakaleso vicitta uvavāso. Ajjhayanamonapahudi, samadārahiyassa samanassa.
354. बुद्धे परिनिब्बुडे चरे, गाम गए नगरे व संजए।
संतिमग्गं च बूहए, समयं गोयम! मा पमायए ॥१९॥ Buddhe parinivvude care, gama gae nagare va samjae. Samtimaggam ca bihae, samayam Goyama! mā pamāyae.
355. न हु जिणे अज्ज दिस्सई, बहुमए दिस्सई मग्गदेसिए ।
संपइ नेयाउए पहे, समयं गोयम! मा पमायए ॥२०॥ Na hu jine ajja dissai, bahumae dissai maggadesie. Sampai neyāue pahe, samayan Goyama! ma pamayae.

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133 (350) In this way, a monk prevents the influx of Karmas through inauspicious doors (i.e. ways) of every kind and becomes engrossed in his rigorous self-control and discipline through his spiritual meditation.
(351) He must bear without any pang hunger, thirst, uncomfortable ground for sleep, cold, heat, uneasiness and fear. Mortification of body is most fruitful.
(352) Oh: all learned men have said that in order to observe penance constantly, it is necessary always to maintain selfrestraint and to take food only once a day.
(353) What is the use of residing in a loinely place, mortification of body, different types of fasting, study of scriptures, keeping silence etc., to a monk who is devoid of equanimity?
(354) The enlightened and desisted monk should control himself; whether he be in a village or a town, and he should preach to all the road of peace; O' Gautama!, be careful all the while.
(355) in future people will say "No Jinas are seen these days, while those proclaiming the path of spiritual progress hold divergent views; now being on the right path, O' Gautama ! be careful all the while?

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(आ) वेश-लिंग (a) Vesa-linga 356. वेसो वि अप्पमाणो, असंजमपएसु वट्टमाणस्स ।
कि परियत्तियवेसं, विसं न मारेइ खज्जंतं ॥२१॥ Veso vi appamåņo, asanjamapaesu vatamanassa. Kim pariyattiyavesam, visam na mărei khajjartar.
357. पच्चयत्थं च लोगस्स, नाणाविहविगप्पणं ।
जत्तत्थं गहणत्थं च, लोगे लिंगपओयणं ॥२२॥ Paccayattham ca logassa, nānāvihavigappanań. Jattattham gahaņattham ca, loge lingapaoyaņań.
358. पासंडीलिंगाणि व, गिहिलिंगाणि व बहुप्पयाराणि ।
घित्तुं वदंति मूढा, लिंगमिणं मोक्खमग्गो ति ॥२३॥ Pasandilimgāni va, gihilingani va bahuppayārāņi. Ghittum vadarti mūļhâ, lingaminam mokkhamaggo tti.
359. पुल्लेव मुट्ठी जह से असारे, अयन्तिए कूडकहावणे वा।
राढामणी वेरुलियप्पगासे, अमहग्धए होइ य जाणएसु ॥२४॥ Pulleva mutthi jaha se asăre, ayantie kūdakahāvane vā. Radhāmaņi veruliyappagăse, amahagghae hoi ya jäņaesu.
360. भावो हि पढमलिंगं, ण दवलिंगं च जाण परमत्यं ।
भावो कारणभूदो, गुणदोसाणं जिणा विति ॥२५॥ Bhavo hi padhamalingań, ņa davvalimgam ca jāņa paramatthar. Bhavo karanabhūdo, gunadosānam jiņā bima.

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(A) EXTERNAL APPEARANCE OR
DISTINGUISHING MARKS
(356) Apparel is no proof of a person's being selfcontrolled; for, does not a person without self-control wear the same dress? Does not poison kill a person who swallows it, even if he changes his dress?
(357) People wear various kinds of dresses to win the confidence of others. A distinguishing mark is useful to a person who is self-restrained to show the people that he is a monk.
(358) Fools put on various types of insignia of false ascetics or householders and maintain that this outer mark provides the path to liberation.
(359) He, who is devoid of strength like a hollow fist, is untested like a false coin and a bead of glass shining like a diamond, will have no respect from the wise who know the truth.
(360) Know that it is the mental state and not the dress that is the first distinguishing mark of spirituality. Jinas state that it is the mental state that is the cause of virtues and vices.

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361. भावविसुद्धिणिमित्तं, बाहिरगंथस्स कीरए चाओ।
बाहिरचाओ विहलो, अअंतरगंथजुत्तस्स ॥२६॥ Bhåvavisuddhinimittam, bâhiragarthassa kirae cão. Bāhiracão vihalo, abbhartaragarthajuttassa.
362. परिणामम्मि असुद्धे, गंथे मुंचेइ बाहिरे य जई।
बाहिरगंथच्चाओ, भावविहूणस्स किं कुणइ? ॥२७॥ Pariņāmammi asuddhe, gaṁthe muncei båhire ya jai. Bāhiragarthaccão, bhāvavihūnassa kim kunai ?
363. देहादिसंगरहिओ, माणकसाएहिं सयलपरिचतो ।
अप्पा अपम्मि रओ, स भावलिंगी हवे साहू ॥२८॥ Dehādisaṁgarahio, manakasäehir sayalaparicatto. Appå appammi rao, sa bhavalimgi have såhū.
२५. व्रतसूत्र
25. Vratasutra 364. अहिंसा सच्चं च अतेणगं च, तत्तो य बंभं अपरिग्गरं च ।
पडिवज्जिया पंच महब्बयाणि, चरिज्ज धम्मं जिणदेसियं विऊ ॥१॥ Ahimsā saccam ca ateragam ca, tatto ya bambham apariggahar ca. Padivajiya parca mahavvayāņi, carija dhammar jinadesiyam viu.
365. णिस्सल्लस्सेव पुणो, महब्बदाई हवंति सव्वाई।
वदमुवहम्मदि तीहिं दु, णिदाणमिच्छत्तमायाहिं ॥२॥ Ņissallasseva puno, mahavvadāim havamti savväin. Vadamuvahammadi tihim du, ņidanamicchattamāyāhim.

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(361) Renunciation of external possessions is the cause of mental purity. Renunciation of external possessions is futile if it is not combined with internal resolve of non-attachment.
(362) If a monk who is of impure mentality renounces all extemal possessions, what can such renunciation do to one who is devoid of appropriate mental condition?
(363) One, who is unattached to his body, is entirely free from passions like pride etc. and possessed of a soul which is engrossed in itself, is a real monk.
25. THE PRECEPTS ON VOWS
(364) A wise monk, after adopting the five great vows of non-voilence, truthfulness, non-stealing, celibacy and nonpossessiveness, should practise the religion preached by the
Jina.
(365) A monk, who is free from the thorns of character (šalya) really observes (five) great vows; the vows become ineffective due to three thorns of character i. e. desire for worldly return for one's good acts, wrong faith and deceit.

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SAMAŅASUTTAN 366. अगणिअ जो मुक्खसुहं, कुणइ निआणं असारसुहहेउं ।
सो कायमणिकएणं, वेरुलियमणिं पणासेइ ॥३॥ Agania jo mukkhasuhań, kunai nianaṁ asarasuhaheun. So kayamanikaenam, veruliyamaņim paņāsei.
367. कुलजोणिजीवमग्गण-ठाणाइसु जाणिऊण जीवाणं ।
तस्सारंभणियत्तण, परिणामो होइ पढमवदं ॥४॥ Kulajonijīvamaggana-thanaisu jāņiūna jīvanan. Tassarambhaņiyattana, pariņāmo hoi padhamavadań.
368. सव्वेसिमासमाणं हिदयं गब्भो व सव्वसत्थाणं।
सब्वेसिं वदगुणाणं, पिंडो सारो अहिंसा हु ॥५॥ Savvesimäsamanan, hidayam gabbho va savvasatthanam. Savvesi vadagunāņam, piñdo sāro ahińsă hu.
369. अप्पणट्ठा परट्ठा वा, कोहा वा जइ वा भया।
हिंसगं न मुसं बूया, नो वि अन्नं वयावए ॥६॥ Appanathā pararthā vä, kohā vā jai vă bhayā. Himsagań na musam büyā, no vi annar vayāvae.
370. गामे वा णयरे वा, रणे वा पेच्छिऊण परमत्थं ।
जो मुंचदि गहणभावं, तिदियवदं होदि तस्सेव ॥७॥ Game và nayare vå, ranne vă pecchiūna paramattham. Jo muncadi gahanabhävar, tidiyavadam hodi tasseva.
371. चित्तमंतमचित्तं वा, अप्पं वा जइ वा बहुं ।
दंतसोहणमेत्तं पि, ओग्गहसि अजाइया ॥८॥ Cittamamtamacittam vā, apparn vā jai vā bahun. Dartasohaņamettaṁ pi, oggahamsi ajäiya.

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(366) He, who harbours desire for worthless worldly pleasures and disregard for bliss of emancipation, is like a person who destroys a (real) gem for a (glittering) piece of glass.
(367) Mental state of the form of refrainment from killing living beings after having knowledge of them in respect of their species-of-birth, place-of-birth, peculiarities and (märgaņāsthāna)-this is called the first vow (viz-non-killing).
(368) Ahimsā is the heart of all stages of life, the core of all sacred texts, and the sum (piņda) and substance (sāra) of all vows and virtues.
(369) One should not speak or excite others to speak harmful false words, either in the interest of oneself or of another, through anger or fear.
(370) He, who desists from a desire to take anything belonging to others, on seeing it lying in a village or town or forest, observes the third vow of non-stealing.
(371) Nothing whether animate or inanimate, whether cheap or dear - nay, not even a tooth-brushing piece-of-stick- - (is to be taken) without being asked for, while staying at a place fixed for residence.

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SAMANASUTTAN 372. अइभूमिं न गच्छेज्जा, गोयरग्गगओ मुणी।
कुलस्स भूमिं जाणित्ता, मियं भूमि परक्कमे ॥९ Aibhūmim na gacchejjā, gcyaraggagao muni. Kulassa bhūmim jänittà, miyam bhūmin parakkame.
373. मूलमेअमहम्मस्स, महादोससमुस्सयं ।
तम्हा मेहुणसंसग्गिं, निग्गंथा वज्जयंति णं ॥१०॥ Mülameamahammassa, mahādosasamussayar. Tamhä mchunasamsaggim, niggamtha vajjayanti ņam.
374. मादुसुदाभगिणी विय, दणित्यित्तियं य पडिरूवं ।
इत्थिकहादिणियत्ती, तिलोयपुज्ज हवे बंभं ॥११॥ Mādusudābhagiņi viya, darthūnithittiyam ya padirūvar. Itthikahädiniyâtti, tiloyapujjam have barbham.
375. सन्वेसिं गंथाणं, तागो णिरवेक्खभावणापुवं ।
पंचमवदमिदि भणिदं, चारित्तभरं वहंतस्स ॥१२॥ Savvesir gamthanam, tágo ņiravekkhabhavanapuvvaṁ. Parcamavadamidi bhanidar, cârittabharam vahamtassa.
376. किं किंचणत्ति तक, अपुणब्भवकामिणोध देहे वि।
संग त्ति जिणवरिंदा, हिप्पडिकम्मत्तमुहिट्ठा ॥१३॥ Kim kimcaņatti takkam, apunabbhavakāmiņodha dehe vi. Saṁga tti jinavarimdā, ņippadikammattamuddirha.
377. अप्पडिकुळें उवधिं, अपत्थणिज्नं असंजदजणेहिं ।
मुच्छादिजणणरहिदं, गेहदु समणो जदि वि अप्पं ॥१४॥ Appadikuttham uvadhim, apatthanijjar asarjadajanehim. Mucchādijananarahidam, gemhadu samano jadi vi appam.

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(372) A monk set out on a begging-lour should not go beyond the prescribed limit of land; thus having prior information about the families where it is permissibe ivi the monks to beg for alms, he should wander around in a limited area of land
(373) Since sexual intercourse is the root of all irreligiosity and is of the form of a massive accumulation of great defects, the monks invariably refrain there from.
(374) When you come across the three forms of women, see in them the reflections of a mother, a daughter and a sister (according to their age) and refrain from telling the stories about women; celibacy becomes worthy of veneration in all the three worlds
(375) The fifth great vow for monks who are the followers of right conduct, is renunciation of attachments for all things with a dispassionate mind.
(376) What is the use of further argument to those who do not desire to be reborn. The supreme Jina has advised that they should not have attachment even for their body and should refrain from beautifying their bodies
(377) A monk can keep only such things which are necessary for the observance of vratas and are not desired by worldly people and are incapable of creating any attachment; anything that may create even a slight attachment is unacceptable to a monk.

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SAMAŅASUTTAM
378. आहारे व विहारे, देसं कालं समं खमं उवधिं ।
जाणित्ता ते समणो, वट्टदि जदि अप्पलेवी सो ॥१५॥ Ahäre va vihäre, desar kälam samam khamań uvadhin. Janitta te samano, varadi jadi appalevi so.
379. न सो परिग्गहो वुत्तो, नायपुत्तेण ताइणा ।
मुच्छा परिग्गहो वुत्तो, इइ वुत्तं महेसिणा ॥१६॥ Na so pariggaho vutto, nayaputteņa täiņa Mucchà pariggaho vutto, i vuttam mahesiņā.
380. सन्निहिं च न कुबेज्जा, लेवमायाए संजए ।
पक्खी पत्तं समादाय, निरवेक्खो परिवए ॥१७॥ Sannihim ca na kuvvejjā, levamāyāe samjae. Pakkhi pattam samādāya, niravekkho parivvae.
381. संथारसेज्जासणभत्तपाणे, अप्पिच्छया अइलाभे वि संते ।
एवप्मपाणभितोसएज्जा, संतोसपाहन्नरए स पुज्जो ॥१८॥ Samthārasejāsanabhattapāne, appicchaya ailabhe vi samte. Evapmapānabhitosaeja, samtosapāhannarae sa pujjo.
382. अत्यंगयम्मि आइच्चे, पुरत्या अ अणुग्गए ।
आहारमाइयं सबं, मणसा वि ण पत्थए ॥१९॥ Atthamgayammi äicce, puratthă a anuggae. Āharamäiyam savvan, manasă vi na patthae.
383. संतिमे सुहुमा पाणा, तसा अदुव थावरा ।
जाई राओ अपासंतो, कहमेसणियं चरे? ॥२०॥ Samtime suhumā pānā, tasā aduva thavarā. Jāim rão apăsaṁto, kahamesaņiyam care ?

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(378) If in connection with his eating and touring, a monk acts taking into consideration the place, time, needed labour, his own capacity, requisite implements; there would be little bondage of karmas.
(379) Jñataputra (Bhagavan Mahāvīra) has said that an object itself is not possessiveness; what that great saint has said is that attachment to an object is possessiveness.
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(380) A monk should not collect anything,not even as little as a particle of food sticking to his alms-bowl,as a bird flies away only with its wings so he should wander alone without having any means.
(381) Even when blankets,beds, seats, food and drink are available in plenty,a monk who desires only a little and remains self-contented is worthy of adoration.
(382) A monk should not desire even in his mind for food,after sun-set and before sun-rise.

(383) There are innumerable subtle living beings,mobile as well as immobile,which are invisible in night; how can a monk move around for food at such time?
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२६. समिति गुप्तिसूत्र
26. Samiti-guptisūtra
(अ) अष्ट प्रवचन - माता (a) Asta-pravacana-mātā
384. इरियाभासेसणाऽऽदाणे, उच्चारे समिई इय । मणगुत्ती वयगुत्ती, कायगुत्ती य अट्ठमा ॥ १ ॥ Iriyābhāsesanā dāne, uccāre samī iya. Maṇagutti vayagutti, kāyaguṭṭī ya aṇṭhamā.
385. एदाओ अट्ठ पवयणमादाओ णाणदंसणचरितं । रक्खति सदा मुणिणो, मादा पुत्तं व पयदाओ ॥२॥
Edão aṛha pavayaṇamādāo ṇāṇadaṁṣaṇacarittaṁ. Rakkhamti sadā muņiņo, mādā puttaṁ va payadão.
386. एयाओ पंच समिईओ, चरणस्स य पवत्तणे । गुत्ती नियत्तणे वुत्ता, असुभत्येसु सव्वसो ॥३॥ Eyão pañca samiūo, caranassa ya pavattane. Gutti niyattaṇe vuttă, asubhatthesu savvaso.
387. जह गुत्तस्सिरियाई, न होंति दोसा तहेव समियस्स । गुत्तीट्ठिय प्पमायं, रुंभइ समिई सस्स ॥४॥
Jaha guttassiriyāī, na hoṁti dosă taheva samiyassa. Guttithiya ppamāyaṁ, rumbhai samữ saceṛhassa.
388. मरदु व जियदु व जीवो, अयदाचारस्स णिच्छिदा हिंसा । पयदस्स णत्थि बंधो, हिंसामेत्तेण समिदीसु ॥५॥ Maradu va jiyadu va jivo, ayadācārassa ņiochidā himsà. Payadassa natthi bandho, hiṁsāmetteṇa samidīsu.

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26.PRECEPTS ON CAREFULNESS (SAMITI) AND
SELF-CONTROL (GUPTI)
(A) Eight Mother Precepts.
(384) Vigilance in walk, speech,begging alms, receiving and keeping down of things and excreting are five Samitis (acts of carefulnes): control of mind, control of speech and control of body (i.e.actions) are three guptis. All are eight in number.
(385) These eight are called pravacanamātā (mother precepts).Just as a diligent mother protects her son, so they protect right knowledge,right faith and right conduct of the monk.
(386) The five types of vigilances are meant for the practice of religious life and the three controls (guptis) for the prevention of every thing sinful.
(387) Just as one who practises the gupti is not touched by defects pertaining to Samiti so also one who practises the samiti; does not have the defects of gupti. Certainly a gupti puts an act of negligence on the part of one who is undertaking an activity,to an end.
(388) The person who is careless in his activities is certainly guilty of violence irrespective of whether a living being remains alive or dies; on the other hand, the person who is careful in observing the samitis experiences no karmic bondage simply because some killing has not taken place in connection with his activities.

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389. आहच्च हिंसा समितस्स जा तू, सा दब्बतो होति ण भावतो उ । 390. भावेण हिंसा तु असंजतस्सा, जे वा वि सत्ते ण सदा वधेति ॥६॥
संपत्ति तस्सेव जदा भविज्जा, सा दबहिंसा खलु भावतो य । अज्झत्थसुद्धस्स जदा ण होज्जा, वधेण जोगो दुहतो वऽहिंसा ॥७॥ Āhacca hiṁsā samitassa jā tū, så davrato hoti na bhāvato u. Bhävena hiṁsā tu asaṁjatasså, je vă vi satte na sadā vadheti. Sampatti tasseva jada bhavijjá, så davvahiṁsā khalu bhāvato ya. Ajjhatthasuddhassa jada na hojā, vadhena jogo duhato va'hińsă.
391. उच्चालियम्मि पाए, इरियासमियस्स णिग्गमणट्ठाए । 392. आबाधेज्ज कुलिंगी, मरिज्ज तं जोगमासज्ज ॥८॥
ण हि तग्घादणिमित्तो, बंधो सुहुमो वि देसिओ समए । मुच्छा परिग्गहो ति य, अज्झप्प पमाणदो भणिदो ॥९॥ Uccäliyammi päe, Iriyasamiyassa niggamanathae. Abādhejja kulimgi, marija tam jogamāsajja. Ņa hi tagghádanimitto, bandho suhumo vi desio samae. Muochā pariggaho iti ya, ajjhappa pamāṇado bhanido.
393. पउमिणिपत्तं व जहा, उदयेण ण लिपदि सिणेहगुणजुत्त ।
तह समिदीहिं ण लिप्पइ, साधु काएसु इरियंतो ॥१०॥ Paumiņipattam va jahā, udayeņa na lippadi sinehagunajutta. Taha samidihim na lippai, sadhu kāesu iriyaṁto.
394. जयणा उ धम्मजणणी, जयणा धम्मस्स पालणी चेव ।
तब्बुड्ढीकरी जयणा, एगंतसुहावहा जयणा ॥११॥ Jayaņa u dhammajanani, jayaņa dhammassa pälaņi ceva. Tawuddhikari jayand, egamtasuhāvahā jayana.

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(389-390) A monk who is observing the Samitis i.e.vigilant about his activities may commit himsā (injury) through oversight; in such a case, there is only external violence (DravyaHirsa) and not the intemal. On the other hand a negligent person is guilty of the internal violence (Bhāva-Himsā) even though no external violence is caused by him by killing being. When an injury is caused through negligence of a person, whether he is ascetic or not there will be both types of violence external (physical) as well as internal (mental). A monk fim in his observance of the samitis will not cause any violence because of the purity of his soul; there will be neither external violence nor internal violence.
(391-392) If a tiny living creature is accidentally crushed under the foot of a monk who is careful in respect of his movement, the scriptures state that he will not attract even the slightest of karinic bondage (i.e.he is not responsible for that violence).Just as possessiveness consists in a sese of attachment so the violence consists in the intention of killing.
(393) Just as a lotus-leaf possessing the property of smoothness is not touched by water; similarly a monk practising samitis is not touched by karmic bondage in the course of moving around in the midst of living beings.
(394) Carefulness (Yatanā) is the mother of religion;it is also the protector of religion; it helps the growth of religion and it begets perfect happiness.

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395. जयं चरे जयं चिट्ठे, जयमासे जयं सए ।
जयं भुजंतो भासतो, पावं कम्मं न बंधइ ॥१२॥
Jayam care jayaṁ ciṭṭhe, jayamāse jayaṁ sae. Jayam bhumjamto bhāsamto, pāvam kammam na bandhai.
( आ ) समिति
(a) Samiti
396. फासुयमग्गेण दिवा, जुगंतरप्पेहिणा सकज्जेण । जंतुण परिहरंतेणिरियासमिदी हवे गमणं ॥ १३ ॥
Phāsuyamaggeṇa divā, jugaṁtarappehiņā sakajjena. Jamtuna pariharaṁteṇiriyāsamidi have gamaṇaṁ.
397. इंदियत्ये विवज्जित्ता, सज्झायं चेव पंचहा ।
400.
तम्मुत्ती तप्पुरक्कारे, उवउत्ते इरियं रिए ॥१४॥ Imdiyatthe vivajjittā, sajjhāyaṁ ceva paṁcahā. Tammutti tappurakkāre, uvautte iriyaṁ rie.
398. तहेवुच्चावया पाणा, भत्तट्ठाए समागया ।
तं उज्जुअं न गच्छिज्जा, जयमेव परक्कमे ॥१५॥ Tahevuccāvayā pānā, bhattatthāe samāgayā. Tam ujjuam na gacchijjā, jayameva parakkame.
399. न लवेज्ज पुट्ठो सावज्जं, न निरट्टं न मम्मयं । अप्पणट्ठा परट्ठा वा, उभयस्सन्तरेण वा ॥१६॥
Na lavejja puttṭho sāvajjaṁ, na niraṭṭhaṁ na mammayaṁ. Appanatthā paratthā vā, ubhayassantarena vā.
तहेव फरुसा भासा, गुरुभूओवघाइणी । सच्चा-वि सा न वत्तव्वा, जओ पावस्स आगमो ॥१७॥ Taheva pharusă bhāsā, gurubhūovaghāiṇī. Sacca-vi să na vattavvä, jao pāvassa āgamo.

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(395) A monk who moves cautiously, stands cautiously, sits cautiously, sleeps cautiously, eats cautiously and speaks cautiously would not be bounded by the evil karmas.
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(A) Acts of Carefulness.
(396) Īryāsamiti consists in walking along a trodden path during day-time when required to move out for any work, looking ahead to a distance of four cubits and avoiding the killing of tiny living creatures.
(397) Not paying attention to the objects of sensuous enjoyment and not taking up the study of five types,one should walk cautiously absorbing oneself in the task of walking and giving all out prominence to the task of walking.
Note:- The five-fold methods of study are: Reading of sacred texts (Vācanā), questioning the teacher (prehana), revision by re-reading (parāvartana), pondering over what has already been studied and learnt (anuprekṣā) and reading illustrative stories (dharmakathā).
(398) Similarly, one ought not to walk on straight within the midst of such living beings of all sorts as have gathered together (on the wayside) with a view to feeding themselves this is how one ought to move cautiously.
(399) Even when enquired,a monk ought not to utter a sinful word, a senseless word, a heart-rending word either for the sake of oneself, or for the sake of another one, or for the sake of both.

(400) The monk should not use harsh words or speak what is harmful to other living beings; even if it is true, because it is sinful.
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150.
SAMAŅASUTTAM 401. तहेव काणं काणे ति, पंडगं पंडगे त्ति वा।
वाहियं वा वि रोगि त्ति, तेणं चोरे त्ति नो वए ॥१८॥ Taheva kāņam kāņe tti, pardagar paņdage tti vā. Vähiyaṁ và vi rogi tti, teram core tti no vae.
402. पेसुण्णहासकक्कस-परणिंदापपसंसा-विकहादी।
वज्जित्ता सपरहियं, भासासमिदी हवे कहणं ॥१९॥ Pesunnahāsakakkasa-paranimdāppappasamsă vikahädi. Vajittà saparahiyar, bhásāsamidi have kahanan.
403. दिलै मियं असंदिलं, पडिपुण्णं वियंजियं ।
अयंपिरमणुब्बिग्गं, भासं निसिर अत्तवं ॥२०॥ Dirham miyam asaididdhaḥ, padipunnaṁ viyamjiyam. Ayampiramanuvviggań, bhäsar nisira attavaṁ.
404. दुल्लहा उ मुहादाई, मुहाजीवी वि दुल्लहा ।
मुहादाई मुहाजीवी, दोवि गच्छंति सोग्गई ॥२१॥ Dullahá u muhádāi, muhājīvi vi dullahā. Muhädāi muhājīvi, dovi gacchamti soggaim.
40'3. उग्गम-उप्पादण-एसणेहिं, पिंडं च उवधि सज्जं वा।
सोधंतस्स य मुणिणो, परिसुज्झइ एसणा समिदी ॥२२॥ Uggama-uppādana-esanehim, pimdam ca uvadhi sajjarn vā. Sodhartassa ya muniño, parisujjhai esaņā samidi.
406. ण बलाउसाउअट्ठ, ण सरीरस्सुवचयट्ठ तेजढें ।
णाणट्ठसंजमट्ठ, माण8 चेव मुंजेज्जा ॥२३॥ Ņa balausāuatham, na sarirassuvacayațha tejaghan. Ņanathasanjamartham, jhånargham ceva bhurjeja.

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(401) Similarly, he should not call an one-eyed person as one-eyed, and eunuch as eunuch, a diseased person as diseased or a thief as thief.
(402) Carefulness in speech (bhāşāsamiti) consists in avoiding slanderous, ridiculous and speeches blaming others, self-praise or incredible stories. Such speeches conduce neither to the good of oneself nor that of others.
(403) A wise monk would speak what he has seen; his speech should be brief, free from ambiguity, clearly expressed, free from prattle and incapable of causing anxiety.
(404) It is difficult to find faultless alms-givers; it is more difficult to find one who lives on faultless begging;one who gives faultless alms and the one who lives on faultless begging, both will attain happy state in the next birth.
(405) The monk,who begs for a meal,an implement or a bedding in a manner not vitiated by the defects pertaining to their sources, preparation and receiving, practises in a true sense the carefulness (samiti) in respect of begging for alms.
(406) A monk should not take food for the sake of (physical) strength, taste, bodily improvement or lustre; but only for acquisition of knowledge, self-restraint and meditation.

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SAMAŅASUTTAM 407. जहा दुमस्स पुप्फेसु, भमरो आवियइ रसं। 408. ण य पुर्फ किलामेइ, सो य पीणेइ अप्पयं ॥२४॥
एमेए समणा मुत्ता, जे लोए संति साहुणो । विहंगमा व पुप्फेसु, दाणभत्तेसणेरवा ॥२५॥ Jahā dumassa pupphesu, bhamaro aviyai rasaṁ. Ņa ya puppham kilämei, so ya pīrei appayam. Emee saman, mutta, je loe samti sähuno. Vihangamā va pupphesu, dānabhattesanerayā.
409. आहाकम्म-परिणओ, फासुयभोई वि बंधओ होई।
सुद्धं गवेसमाणो, आहाकम्मे वि सो सुखो ॥२६॥ Ahākamma-parinao, phāsuyabhoi vi bandhao hoi. Suddham gavesamāņo, åhäkamme vi so suddho.
410. चक्खुसा पडिलेहित्ता, पमज्जेज्ज जयं जई।
आइए निक्खिवेज्जा वा, दुहओवि समिए सया ॥२७॥ Cakkhusā padilehittä, pamajjqja jayam jai. Āie nikkhivejjā vā, duhaovi samie sayā.
411. एगते अच्चित्ते दूरे, गूढे विसालमविरोहे ।
उच्चारादिच्चाओ, पदिठावणिया हवे समिदी ॥२८॥ Egarte accitte dūre, gūdhe visālamavirohe. Uccărädiocão, padithāvaniyā have samici.
(इ) गुप्ति (i) Gupti 412. संरंभसमारंभे, आरंभे य तहेव य ।
मणं पवत्तमाणं तु, नियत्तेज्ज जयं जई ॥२९॥ Samrambhasamārambhe, arambhe ya taheva ya. Manaṁ pavattamānam tu, niyattejja jayam jai.

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(407 & 408) Just as a bee sips the sap of a tree flowers without injuring the flowers and pleases itself,similarly in this world the monks who properly observe the monastic code of conduct and are free from all possessions are engaged in begging for meal and other things heeded (from householders without being burden on them) as the bees procure nourishment from flowers.
(409) A monk who entertains in his mind the idea of having a violently prepared meal;binds down karmas even if he is actually having a non-violently prepared meal. On the other hand, a monk who always looks for a pure (non-violently prepared) meal is pure (blameless) even if perchance he gets a violently prepared meal.
(410) If a monk attentively undertakes the required visual inspection and cleaning while receiving or placing down things, he always practises the concerned two-fold samiti (i.e. samiti in respect of receiving and placing things).
(411) A monk should answer his calls of nature at a place which is solitary, free from insects and grass, concealed, spacious, free from objection-this is observance of Utsarga Samiti.
I. Self-Control:
(412) An attentive monk should prevent his mind from indulging in evil thoughts (samrambha), collection of impliments which cause harm to. others (samārambha) and evil actions (ārambha).

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413. संरंभसमारंभे, आरंभ य तहेव य । वयं पवत्तमाणं तु, नियत्तेज्ज जयं जई ॥३०॥ Samrambhasamāraṁbhe, arambhe ya taheva ya. Vayam pavattamāṇaṁ tu, niyattejja jayaṁ jai.
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414. संरंभसमारंभे, आरंभम्मि तहेव य । कायं पवत्तमाणं तु, नियत्तेज्ज जयं जई ॥३१ ॥ Samrambhasamāraṁbhe, arambhammi taheva ya. Kāyaṁ pavattamāṇaṁ tu, niyattejja jayaṁ jaï.
415. खेत्तस्स वर्ड णयरस्स, खाइया अहव होइ पायारो ।
तह पावस्स गिरोहो, ताओ गुत्तीओ साहुस्स ॥३२॥ Khettassa vai ņayarassa, khāiyā ahava hoi pāyāro. Taha pāvassa ṇiroho, tão gutão sãhussa.
416. एया पवयणमाया, जे सम्मं आयरे मुणी ।
से खिष्पं सव्वसंसारा, विप्पमुच्चइ पंडिए ॥ ३३ ॥
Eyā pavayanamāya, je sammam āyare muni. Se khippam savvasamsārā, vippamuccai pandie.
२७. आवश्यकसूत्र 27. Avaśyakasūtra
417. परिचत्ता परभावं, अप्पाणं झादि णिम्मलसहावं । अप्पवसो सो होदि हु, तस्स दु कम्मं भणति आवासं ॥१॥ Paricattā parabhāvam, appānam jhādi nimmalasahāvam. Appavaso so hodi hu, tassa du kammaṁ bhaṇaṁti āvāsaṁ.

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(413) An attentive monk should control his speech as soon as it is inclined towards the thought of evil expression efforts for evil expression and evil expression.
(414) An attentive monk should bring under control his body as soon as it is inclined towards a mental plan for causing misery,collection of impliments to others to cause misery to others and action causing misery to others.
(415) As a fence protects a field, a ditch or a rampart protects a city, so the guptis (i.e.control of mind,speech and body) protect a monk from sins.
(416) A monk who practises these eight mother-precepts by his righteous conduct is a wise person who will be liberated quickly from all bondages of mundane existence.
27.PRECEPTS ON OBLIGATORY DUTIES
(417) He who contemplates over the pure nature of soul after renouncing all alien states of mind, becomes really engrossed in himself; this act is called a (real) "obligatory duty".

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SALMAŅASUTTAM 418. आवासएण हीणो, पन्भट्ठो होदि चरणदो समणो ।
पुबुत्तकमेण पुणो, तम्हा आवासयं कुज्जा ॥२॥ Āvāsaena hino, pabbhattho hodi caraṇado samano. Purwuttakamena puno, tamhā āvāsayam kuja.
419. पडिकमणपहुदिकिरियं, कुब्र्वतो णिच्छयस्स चारित्तं ।
तेण दु विरागचरिए, समणो अब्भुटिदो होदि ॥३॥ Paạikamanapahudikiriyam, kuvvaṁto nicchayassa cărittan, Tena du virāgacarie, samano abbhurthido hodi.
420. वयणमयं पडिकमणं, वयणमयं पच्चखाण णियमं च ।
आलोयण वयणमयं, तं सव्वं जाण सज्झाउं ॥४॥ Vayanamayam padikamaņam, vayanamayam paccakhāna niyamam ca. Āloyaņa vayanamayam, tam savvam jāna sajjhāum.
421. जदि सक्कदि कादु जे. पडिकमणादिं करेज्ज झाणमयं ।
सत्तिविहीणो जा जइ, सहहणं चेव कायव्वं ॥५॥ Jadi sakkadi kādum je, padikamaņādim karejja jhānamayar. Sattivihiro jā jai, saddahanam ceva kāyavvam.
422. सामाइयं चउवीसत्थओ वंदणयं ।
पडिक्कमणं काउस्सग्गो पन्चक्खाणं ॥६॥ Sāmãiyam cauvisatthao vaṁdanayam. Padikkamanaṁ kaussaggo pacakkhānam.
423. समभावो सामइयं, तणकंचण-सत्तुमित्तविसओ ति ।
निरभिस्संगं चित्तं, उचियपवित्तिप्पहाणं च ॥७॥ Samabhāvo sāmaiyam, tanakamcana-satrumittavisao tti. Nirabhissangam cattam, uciyapavitrippahānam ca.

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(418) That monk who does noi practise the obligatory uties, will fall from (the path of) right conduct, he should observe them following the order set forth.
(419) One who performs acts like repentance (pratikramana) etc.attains right conduct viewed from the standpoint of niscayanaya,certainly,on account of that, a monk becomes steadfast in a conduct devoid of attachment.
(420) Repentance for past evil acts (pratikrainaņa), renunciation form future evil acts (pratyakhyāna), vow to refrain from evil acts (niyama), confession of evil acts (alocană) all these are the forms of verbal expressions and so they constitute study (Svādhyāya).
(421) One who has capacity to practise repentance, should do it by contemplation : a person having no such capacity, ought to have faith in its efficacy.
(422) The six obligatory duties are (1) Equanimity (Sámáyika), (2) Prayer of the twenty-four Jinas (Caturvimšatistava), (3) Obeisance (Vandana), (4) repentance (Pratikramana), (5) bodily steadiness to meditate upon soul (Kāyotsarga), and (6) renunciation from future evil acts (Pratyākhyāna).
(423) To treat as equal a blade of grass and gold, an enemy and a friend, as also to develop a mind devoid of all attachment and predominantly incline towards performing proper acts this is what constitutes sämāyika.

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SAMAŅASUTTAN 424. वयणोच्चारणकिरियं परिचत्ता वीयरायभावेण।
जो झायदि अप्पाणं, परमसमाही हवे तस्स ॥८॥ Vayaņoccaranakiriyan, paricultà viyarayabhävena. Jo jhayadi appānam, paramasamāhi have tassa.
425. विरदो सब्बसावज्जे, तिगुत्तो पिहिदिदिओ ।
तस्स सामाइगं ठाई, इदि केवलिसासणे ॥९॥ Virado savvasāvajje, tigutto pihidirdio. Tassa sāmaigam thai, idi kevalisāsane.
426. जो समो सव्वभूदेसु, थावरेसु तसेसु वा।
तस्स सामायिगं ठाई, इदि केवलिसासणे ॥१०॥ Jo samo savabhūdesu, thavaresu tasesu vā. Tassa sāmāyigam thôi, idi kevalisäsaņe.
427. उसहादिजिणवराणं, णामणिरुत्तिं गुणाणुकित्तिं च ।
काऊण अच्चिदूण य, तिसुद्धिपणमो थवो णेओ ॥११॥ Usahädijinavaranam, ņāmaņiruttim gunāņukittim ca. Kāūņa accidūņa ya, tisuddhipaņamo thavo ņeo.
428. दब्बे खेत्ते काले, भावे य कयावराहसोहणयं ।
जिंदणगरहणजुत्तो, मणवयकायेण पडिक्कमणं ॥१२॥ Davve khette kāle, bhāve ya kayavarahasohanayam. Ņindanagarahanajutto, manavayakayena padikkamanań.
429. आलोचणणिंदणगरहणाहिं अब्भुट्टिओ अकरणाए ।
तं भावपडिक्कमणं, सेसं पुण दबदो भणि ॥१३॥ Alocananimdanagarahanähim abbhutthio akaranae. Tam bhävapadikkamaņam, sesam puna davvado bhaņiar.

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(424) Having renounced all utterance of a word and having developed a state of mind devoid of attachment one who concentrates thought on one self is verily possessed of the supreme type of meditation (called parama samadhi or sāmāyika)
(425) One who refrains from all sinful acts whatsoever, who practises the three controls (guptis),who has one's sense-organs under control is alone possessed of a steadfast sămáyika this is what has been proclaimed in the discipline freached by omniscients.
(426) One who treats as equal all the living beings whether mobile or immobile is alone possessed of a steadfast såmāyika this is what has been proclaimed in the discipline preached by omniscients.
(427) To elucidate the names of and to devotedly speak about the virtuous qualities of the great Jina Rşabha etc. as also to offer them a worship this is what constitutes stava (caturvimsatistava or praising the twenty-four tirthankaras) pure in a three fold fashion (i.e.in respect of mental states, speech and bodily acts).
(428) A monk practises repentance if being filled with a sense of censure and remorse about himself, he makes a search, with his mind, expression and action, of faults committed by him with reference to any substance, place, time and modes.
(429) If after having confessed, blamed and condemned an offence committed by him (a monk) makes resolve not to repeat this offence in the future; it is a real repentance on his parteverything else done in this connection constitutes but a formal repentance.

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430. इच्छाय अणुण्णवणा, अव्वावाहं यजत्त् अवणाय । अवराह - सामणा वि, व छट्टाणा हुंति बंदण ए ॥१४ ॥ Icchāya aṇuṛṇavaṇā, avvāvāhaṁ yajatta avaṇāya. Avarāha sāmanā vi, va chatthānā humti vardana e.
431. विणओवयार माणस्स भंजणा, पूजणा गुरुजणस्स । तित्थयराणय आणा - सुयधम्मा राहणा किरिया ॥१५॥ Vinaovayāra mānassa-bhamjanā pūjanā gurujanassa. Titthayarāṇaya āṇā suyadhammā rāhaṇā kiriyā.
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432. मोत्तूण वयणरयणं, रागादीभाववारणं किच्चा ।
अप्पाणं जो झायदि, तस्स दु होदि त्ति पडिकम्मणं ॥१६॥ Mottūṇa vayaṇarayaṇaṁ, rāgādībhāvavāraṇaṁ kiccā. Appāṇaṁ jo jhāyadi, tassa du hodi tti paḍikammaṇaṁ.
433. झाणणिलीणो साहू, परिचागं कुणइ सव्वदोसाणं ।
1
तम्हा दु झाणमेव हि सव्वऽदिचारस्स पडिक्कमणं ॥१७॥ Jhāṇanilino sāhu, paricāgaṁ kuṇai savvadosāṇaṁ. Tamhā du jhāṇameva hi, savva'dicārassa paḍikkamaṇaṁ.
434. देवस्सियणियमादिसु, जहुत्तमाणेण उत्तकालम्हि ।
जिणगुणचिंतणजुत्तो, काउसग्गो तणुविसग्गो ॥१८॥ Devassiyaniyamādisu, jahuttamāṇeṇa uttakālamhi. Jinagunacimtaṇajutto, kāusaggo taṇuvisaggo.

435. जे केइ उवसग्गा, देवमाणूस-तिरिक्खऽचेदणिया । ते सव्वे अधिआसे, काउसग्गे ठिदो संतो ॥१९॥ Je kei uvasaggā, devamāṇusa-tirikkha cedaṇiyā. Te save adhiäse, kāusagge thido sarto.
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(430) Obeisance is of six kinds: (1) Expression of desire for salutation; (2) to obtain the permission of his preceptor to go to any place determined by him; (3) to express a desire for completion of religious acts; (4) to go on a pilgrimage with full self-control; (5) Conquest over senses; and (6) to pray for pardon for faults conmitted through mistake.
(431) Humility is a must; it dispels pride; it amounts to worship of the preceptor and tirthankaras and it is the obedience of scriptural tenets.
(432) A monk who meditates upon his soul after renunciation of attachment and other passions, refraining from talking about them, practises repentance in the true sense.
(433) A monk who becomes absorbed in meditation renounces all faults; therefore meditation alone is real repentance for all transgressions.
(434) At the time of daily ceremonials etc.the renunciation of attachment for one's own body at the prescribed time, for the prescribed period and with one's mind concentrated on the virtuous qualities of Jinas this is what constitutes kāyotsarga (an immobile state of body).
(435) While performing the kāyotsarga one ought to face patiently all the obstacles that might be placed in one's way by a god, a man, an animal, or by the inanimate nature,

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436. मोतूण सयलजप्प मणागयसुहमसुहवारणं किच्चा ।
अप्पाणं जो झायदि, पच्चक्खाणं हवे तस्स ॥२०॥ Mortūna sayalajappa maņāgayasuhamasuhaváranaṁ kicca. Appānam jo jhāyadi, paarakkhānam have tassa.
437. णियभावं ण वि मुच्चइ, परभावं व गेहए केइं।
जाणदि पस्सदि सवं, सोऽहं इदि चिंतए णाणी ॥२१॥ Ņiyabhāvar ņa vi muccai, parabhāvam neva genhae kein. Jānadi passadi sawan, so'ham idi cimtae nani.
438. जं किंचि मे दुच्चरितं, सव्वं तिविहेण वोसिरे ।
सामाइयं तु तिविहं, करेमि सव्वं णिरायारं ॥२२॥ Jam kiṁci me duccaritan, savvaṁ tiviheņa rosire. Sámäiyar tu tivihar, karemi savvar ņirāyāraṁ.
२८. तपसूत्र Tapasūtra
(अ) बाह्यतप (a) Bahyatapa 439. जत्थ कसायणिरोहो, बंभं जिणपूयणं अणसणं च ।
सो सब्बो चेव तवो, विसेसओ मुद्धलोयंमि ॥१॥ Jattha kasāyaniroho, bambham jinapūyanam anasanam ca. So savvo ceva tavo, visesao muddhaloyammi.
440. सो तवो दुविहो वुत्तो, बाहिरअंतरो तहा।
बाहिरो छब्बिहो वुत्तो, एवमभंतरो तवो ॥२॥ So tavo duviho vutto, båhirabbhamtaro taha. Bahiro chawiho vutto, evamabbhamtaro tavo.

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(436) He who having given up all sorts of talking about and having detached himself from all future thought activities, good and evil; meditates upon his soul,practises renunciation of future evil acts - pratyākhyān a in a true sense.
(437) That, which never gives up its own nature, that which never assumes another one's nature, that which knows and sees everything whatsoever is 'T'.Thus should be the meditation of an intelligent person.
(438) Whatever evil act has been performed by me that I renounce in a three fold fashion (i.e. through mind, speech and body) and I perform sāmāyika in a threefold fashion without any transgression.
28.PRECEPTS ON PENANCE
(A) External Penance
(439) Everything celibacy,worship of Jina and fasting done to check the passions is penance;specially according to the simple people.
(440) That penance is said to be of two types viz. external and internal. The external penance is again of six types and so is internal penance.

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SAMAŅASUTTAN 441. अणसणमूणोयरिया, भिक्खायरिया य रसपरिच्चाओ।
कायकिलेसो संलीणया य, बज्झो तवो होइ ॥३॥ Anasaņamūņoyariyā, bhikkhayariya ya rasapariccão. Kayakileso saṁlinayā ya, bajho tavo hoi.
442. कम्माण णिज्जरलै, आहारं परिहरेइ लीलाए ।
एगदिणादिपमाणं, तस्स तवं अणसणं होदि ॥४॥ Kammána nijjaratham, ahāram pariharei tilāe. Egadiņådipamānam, tassa tavam anasanań hodi.
443. जे पयणुभत्तपाणा, सुयहेऊ ते तवस्सिणो समए ।
जो अ तवो सुयहीणो, बाहिरयो सो छुहाहारो ॥५॥ Je payanubhattapānā, suyaheu te tavassiņo samae. Jo a tavo suyahino, båhirayo so chuhåhäro.
444. सो नाम अणसणतवो, जेण मणोऽमंगुलं न चिंतेइ ।
जेण न इंदियहाणी, जेण य जोगा न हायंति ॥६॥ So nāma anasanatavo,jena mano'mamgulam na cittei. Jena na imdiyahāņi, jeņa ya joga na håyart.
445. बलं थामं च पेहाए, सद्धामारोग्गमपणो ।
खेत्तं कालं च विनाय, तहप्पाणं निजुंजए ॥७॥ Balar thämar ca pehāye, saddhāmāroggamappaņo. Khettaṁ kälaṁ ca vinnāya, tahappāņań nijumjae.
446. उवसमणो अक्खाणं, उववासो वण्णिदो समासेण ।
तम्हा भुंजंता वि य, जिदिदिया होंति उववासा ॥८॥ Uvasamano akkhånań, uvavāso vaņnido samåsena. Tamhá bhunjată vi ya, jidimdiyā horti uvaväsa.

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(441) (1) Fasting, (2) eating less than one's normal diet, (3) begging for alns (4) giving up of delicacies. (5) mortification of body, (6) lonely residence-these are the external penances.
(442) He who voluntarily gives up food for a day or so, for purging the soul from Karmas practises the external penance of fasting.
(443) A monk who takes a little food for undertaking study of scriptures is said to be a tapasvi (i.e., one practising the penance), according to scriptures. The penance of fasting without scriptural study amounts only to starving.
(444) Fasting is penance when the person observing it does not entertain any inauspicious thoughts, when it does not result in bodily weakness, and when the activities of mind, speech and body remain unimpaired.
(445) A person should decide upon fasting after taking into consideration his physical strength, stamina,faith,state of health, place and time.
(446) In short, subjugation of senses is also described as fasting; therefore those who have conquered their senes, are said to be fasting, though they maybe taking food.

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SAMAŅASUTTAN 447. छट्ठट्ठमदसमदुवालसेहि, अबहुसुयस्स जा सोही ।
तत्तो बहुतरगुणिया, हविज्ज जिमियस्स नाणिस्स ॥९॥ Chathatthamadasamaduvilaschin, abahusuyassa ja sohi. Tatto bahutaraguniya, havissa jimiyassa näņissa.
448. जो जस्स उ आहारो, तत्तो ओमं तु जो करे ।
जहन्नेणेगसित्याई, एवं दब्वेण ऊ भवे ॥१०॥ Jo jassa u ahăro, tatto omar tu jo kare. Jahanneņegasitthā, evaṁ davvena ū bhave.
449. गोयरपमाणदायग-भायणणाणाविधाण जं गहणं ।
तह एसणस्स गहणं, विविधस्स य वुत्तिपरिसंखा ॥११॥ Goyarapamanadāyaga-bhāyaṇaņāņavidhana jarn gahanam. Taha esanassa gahanar, vividhassa ya vuttiparisarikha.
450. खीरदहिसप्पिमाई, पणीयं पाणभोयणं ।
परिवज्जणं रसाणं तु, भणियं रसविवज्जणं ॥१२॥ Khiradahisappindi, paniyam pānabhoyanam. Parivajaņam rasanam tu, bhaņiyam rasavivajanam.
451. एगंतमणावाए, इत्यीपसुविवज्जिए ।
सयणासणसेवणया, विवित्तसयणासणं ॥१३॥ Egamtamanāvāe, ithipasuvivajjie. Sayaņāsanasevaņayā, vivittasayaņāsaņań.
452. ठाणा वीरासणाईया, जीवस्स उ सुहावहा ।
उग्गा जहा धरिज्जंति, कायकिलेसं तमाहियं ॥१४॥ Thānā virāsanaiya, jivassa u suhāvahā. Uggå jaha dharijjarti, kāyakilesar tamahiyain.

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(447) The purity (of self) achieved by one who is wellversed in scriptures, though regularly takes food, would be many times more than the purity of a person who is ignorant of scriptures, though he may fast for two, three, four or five days.
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(448) A person, who takes food less even by a morsel than his usual diet, is said to practise penance called formal únodarī (partial fasting).
(449) If one procures alms after having taken various sorts of decisions as to their amount, their donor,their containingvessel or as to their various types of contents, one performs the penance called vṛttiparisankhyāna i.e.limiting the things begged
for.
(450) A monk who avoids delicious food like milk, curds, butter and taking his food on leaf, practises the penance of rasaparityāga (renunciation of delicious dishes).
(451) The penance of having his bed and seat in a solitary and unfrequented place, shunned by women and animals, is called Viviktasayyāsana (i.e. solitary residence).

(452) Adapting harsh bodily postures like vīrāsana etc.which cause bliss in a soul, constitute the penance called kāyaklesa (mortification of body).
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SAMAŅASUTTAM 453. सुहेण भाविदं गाणं, दुहे जादे विणस्सदि ।
तम्हा जहाबलं जोई, अप्पा दुक्खेहि भावए ॥१५॥ Suhema bhāvidam nānam, duhe jade vinassadi. Tamhä jahabalam joi, appå dukkhehi bhāvae.
454. ण दुक्खं ण सुखं वा वि, जहाहेतु तिगिच्छिति । 455. तिगिच्छिए सुजुत्तस्स, दुक्खं वा जइ वा सुहं ॥१६॥
मोहक्खए उ जुत्तस्स, दुक्खं वा जइ वा सुहं । मोहक्खए जहाहेउ, न दुक्खं न वि वा सुहं ॥१७॥ Ņa dukkhań na sukhar vā vi, jahähetu tigicchiti. Tigicchie sujuttassa, dukkhar vå jai vă suhar. Mohakkhae u juttassa, dukkham va jai vă suham. Mohakkhae jahlheu, na dukkha na vị và suhan.
(आ) आभ्यन्तरतप (a) Abhyantaratapa 456. पायच्छित्तं विणओ, वेयावच्वं तहेव सज्झावो ।
झाणं च विउस्सग्गो, एसो अभितरो तवो ॥१८॥ Pāyacchittam vinao, veyavaccan taheva sajhāvo. Jhanam ca viussaggo, eso abbhimtaro tao.
457. वद-समिदि-सील-संजम-परिणामो करणणिग्गहो भावो ।
सो हवदि पायच्छित्तं, अणवरयं चेव कायब्बो ॥१९॥ Vada-samidi-sila-samjama-pariņāmo karananiggaho bhavo. So havadi pāyacchittar, anavarayam ceva kuyavvo.
458. कोहादि-सगब्भाव-क्खयपहुदि-भावणाए णिग्गहणं ।
पायच्छित्तं भणिदं, णियगुणचिंता य णिच्छयदो ॥२०॥ Kohädi-sagabbhåva-kkhayapahudi-bhavanae niggahanań. Päyacchittam bhanidar, ņiyagunacimta ya nicchayado.

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(453) The knowledge acquired at a time when one experiences convenience vanishes away when one begins to experience inconvenience. Hence (at the time of acquiring knowledge) a yogin ought to put himself to inconvenience keeping in mind his capacity for tolerance.
(454 & 455) Neither an experience of pain nor an experience of pleasure is an appropriate cause for curing an ailment but one who conducts one's life well, gets cured either by way of pain or by way of pleasure. Likewise, one engaged in putting an end to one's delusion might experience either pain or pleasure but neither pain nor pleasure is what puts an end to one's delusion.
(A) INWARD PENANCE
(456) Internal penance is (of six kinds): (1) Atonement for sins, (2) humility, (3) serving his preceptor, (4) self-study of scriptures (5) meditation and (6) Steadiness of body while in meditation.
(457) The effects of observance of a vow, carefulness, continence, self-control and subjugation of the senses, these bring about atonement; they are to be practised incessantly.
(458) Thinking of controlling anger and other thoughts, passification of intense thoughts, contemplation of one's own virtues-these constitute atonement from the real view-point.

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SAMAŅASUTTAN 459. गंताणंतभवेण, समज्जिअ-सुहअसुहकम्मसंदोहो ।
तवचरणेण विणस्सदि, पायच्छित्तं तवं तम्हा ॥२१॥ Namtānamtabhavena, samajia-suhaasuhakammasamdoho. Tavacaranena viņassadi, pāyacchittaṁ tavaṁ tamha.
460. आलोयण पडिकमणं, उभयविवेगो तहा विउस्सग्गो ।
तव छेदो मूलं वि य, परिहारो चेव सहहणा ॥२२॥ Aloyana padikamanam, ubhayavivego tahá viussaggo. Tava chedo mūlam vi ya, parihāro ceva saddahana.
461. अणाभोगकिदं कम्मं, जं कि पि मणसा कदं ।
तं सवं आलोचेज्ज हु, अव्वाखित्तेण चेदसा ॥२३॥ Aņābhogakidam kammam, jam kiṁ pi manasa kadam. Tam savvam åloccejja hu, avvákhitteņa cedasä.
462. जह बालो जपंतो, कज्जमकज्जं च उज्नुयं भणइ ।
तं तह आलोइज्जा, मायामयविप्पमुक्को वि ॥२४॥ Jaha bālo jampanto, kajjamakajjaṁ ca ujjuyam bhanai. Tam taha aloijjā, māyāmayavippamukko vi.
463. जह कंटएण विरो, सवंगे वेयणहिओ होइ । 464. तह चेव उद्धियम्मि उ, निस्सल्लो निबुओ होइ ॥२५॥
एवमणुद्धियदोसो, माइल्लो तेणं दुक्खिओ होइ । सो चेव चत्तदोसो, सुविसुद्धो निबुओ होइ ॥२६॥ Jaha kamțaena viddho, savvařge veyanaddio hoi. Taha ceva uddhiyammi u, nissallo nivuo hoi. Evamanuddhiyadoso, mâillo tenar dukkhio hoi. So ceva cattadoso, suvisuddho nivvuo hoi.

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(459) The multitude of auspicious and in-auspicious Karmas accumulated during endless transmigration can be destroyed by practice of penances; so, the atonement (expiation) is called the
penance.
(460) Confession, repentance, both confession and repentance, judicious discrimination, renunciation, penance, partial reduction of seniority, absolute exclusion for a particular time from sangh and reiteration of faith (i.e.absolute exclusion) (these ten constitute atonement).
(461) An evil act done unintentionally or intentionally all this has to be confessed with an unperturbed mind.
(462) Just as a child speaks of its good and bad acts in a straight-forward manner, similarly one ought to confess one's guilt with a mind free from deceit and pride.
(463 & 464) He who is pricked by a thom feels the pain all over his body (but) becomes free from such pain when the thorn is removed. Similarly, he who hides his faults fraudulently, becomes miserable; he who confesses his faults honestly becomes pure and free from mental affliction.

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SAMAŅASUTTAŃ 465. जो पस्सदि अप्पाणं, समभावे संठवित्तु परिणामं ।
आलोयणमिदि जाणह, परमजिणंदस्स उवएसं ॥२७॥ Jo passadi appāņaṁ, samabháve samthavittu pariņāmam. Āloyaņamidi jāņaha, paramajiņaídassa uvaesar.
466. अब्भुट्ठाणं अंजलिकरणं, तहेवासणदायणं ।
गुरुभत्तिभावसुस्सूसा, विणओ एस वियाहिओ ॥२८॥ Abbhuthanam anjalikaranań, raheväsanadayaņań. Gurubhattibhävasussüsă, vinao esa viyähio.
467. दसणणाणे विणओ, चरित्ततव-ओवचारिओ विणओ।
पंचविहो खलु विणओ, पंचमगइणाइगो भणिओ ॥२९॥ Damsananane vinao, caritatava-ovacario vinao. Parncaviho khalu vinao, pañcamagaiņāigo bhaņio.
468. एकम्मि हीलियम्मि, हीलिया हुंति ते सवे ।
एकम्मि पूइयम्मि, पूइया हुंति सब्बे ॥३०॥ Ekammi hiliyammi, hiliya humti te savve. Ekammi pūiyammi, pūiyā hunti savve.
469. विणओ सासणे मूलं, विणीओ संजओ भवे ।
विणयाओ विप्पमुक्कस्स, कओ धम्मो को तवो ? ॥३१॥ Virao sāsaņe mūlar, viņio samjao bhave. Vinayão vippamukkassa, kao dhammo kao tavo ?
470. विणओ मोक्खदारं, विणयादो संजमो तवो णाणं ।
विणएणाराहिज्जदि, आइरिओ सबसंघो य ॥३२॥ Vinao mokkhaddaram, viņayado sarjamo tavo ņāņam. Viņaeņāråhijjadi, airio savvasamgho ya.

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(465) He who realises his own soul after attaining mental equanimity achieves confession-know this to be the advice of the supreme Jina.
(466) To get up at the arrival of an elder to welcome him with folded hands, to offer him (an honoured) seat, to serve him with a feeling of devotedness-these constitute humility.
(467) Humility is of five kinds; humility in faith, in knwledge, in conduct, in penance and in decorum or etiquette, these lead to liberation i.e.the fifth state.
(468) If one (elder) is insulted, it amounts to an insult to all; if one is venerated, all of them are venerated.
(469) Humility is the basic (virtue) according to Jaina scripture; a person of humility acquires self-restratint. Where is religion and where is penance to one who has lost humility?
(470) Humility is the gateway to liberation;through humility one acquires self-restraint, penance and knowledge. By humility one honours the Ācārya and the Sangh (i.e.the entire community of religious people).

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SAMAŅASUTTAM 471. विणयाहीया विज्जा, देति फलं इह परे य लोगम्मि ।
न फलंति विणयहीणा, सस्साणि व तोयहीणाई॥३३॥ Vinayahiya vijā, denti phalań iha pare ya logammi. Na phalaṁti vinayahīnā, sassāņi va toyahinais.
472. तम्हा सवपयत्ते, विणीयत्तं मा कदाइ छंडेज्जा ।
अप्पसुदो वि य पुरिसो, खवेदि कम्माणि विणएण ॥३४॥ Tamhä savvapayatte, viņiyattam má kadăi chamdejja. Appasudo vi ya puriso, khavedi kammāņi viņaena.
473. सेज्जोगासणिसेज्जो, तहोवहिपडिलेहणाहि उवग्गहिदे । आहारोंसहवायण-विकिचणं
वंदणादीहिं॥३५॥ Sejjogásaņisejjo, tahovanipadilchanåhi uvaggahide. Āhärosahaväyaņa-vikincaņam vandaņādihir.
474. अद्धाणतेणसावद-रायणदीरोधणासिवे ओमे।
वेज्जावच्चं उत्तं, संगहसारक्खणोवेदं ॥३६॥ Addhāṇatonasávada-rāyanadirodhanasive ome. Vejavascam uttarm, samgahasārakkhanovedam.
475. परियट्टणा य वायणा, पडिच्छणाणुवेहणा य धम्मकहा।
थुदिमंगलसंजुत्तो, पंचविहो होइ सज्झाओ ॥३७॥ Pariyasaņā ya vāyaṇā, padicchanāņuvehana ya dhammakahå. Thudimamgalasamjutto, pamcaviho hoi sajjhão.
476. पूयादिसु णिरवेक्खो, जिण-सत्थं जो पढेइ भत्तीए ।
कम्ममल-सोहणट्ठ, सुयलाहो सुहयरो तस्स ॥३८॥ Püyadisu ņiravekkho, jina-satthar jo padhei bhattie. Kammamala-sohanathain, suyalāho suhayaro tassa.

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(471) Learning acquired with humility proves fruitful in this world and in the other world; just as a plant cannot grow without water, learning will not be fruitful without humility.
(472) Therefore, one should not abandon humility at any cost. Even a person with less scriptural knowledge can annihilate his Karmas, if he has humility.
(473) The service to a monk (vaiyāvstya) consists in providing him bed, residence, seat, proper cleaning of his implements etc. and then arranging for his food, medicine, a reading of scriptural text, a proper disposal of refuse with proper respect.
(474) Offering protection to and taking care of a monk who becomes fatigued on his way, is threatened by a thief, a wild animal, a king or obstructed by river or gets afflicted by a contagious disease or famine, is service to a monk (vaiyávrtya).
(475) Study of scriptures (svadhyāya) is of five kinds : (1) reading of scriptural text (2) questioning (3) repitition (4) pondering over and (5) narration of religious discourses opening with auspicious praise (of Jina).
(476) He who studies scriptures with devotion without any desire for personal praise and honour or purging of his Karmic pollution, will have the benefit of scriptural knowledge conducive to his happiness.

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SAMAŅASUTTAM 477. सज्झायं जाणंतो, पंचिंदियसंवुडो तिगुत्तो य ।
होइ य एकग्गमणो, विणएण समाहिओ साहू ॥३९॥ Sajjháyar jánaíto, pamcimdiyasanvudo tigutto ya. Hoi ya ekaggamano, viņaena samáhio sāhū.
478. णाणेण ज्झाणसिज्झी, झाणादो सबकम्मणिज्जरणं ।
णिज्जरणफलं मोक्खं, णाणमासं तदो कुज्जा ४०॥ Ņånena ihanasijjhi, jhånădo savvakammanijjaranan. Ņijjaranaphalam mokkham, ņānabbhåsam tado kujā.
479. बारसविहम्मि वि तवे, अभिंतरबाहिरे कुसलदिठे।
न वि अत्थि न वि य होही, सज्झायसमं तवोकम्मं ॥४१॥ Barasavihammi vi tave, abbhimtarabāhire kusaladighe. Na vi atthi na vi ya hohi, sajjhāyasamam tavokamman.
480. सयणासणठाणे वा, जे उ भिक्खू न वावरे ।
कायस्स विउस्सग्गो, छट्ठो सो परिकित्तिओ ॥४२॥ Sayaņāsaņațhāne vă, je u bhikkhū na vāvare. Kāyassa viussaggo, chatho so parikittio.
481. देहमइजड्डसुद्धी, सुहदुक्खतितिक्खया अणुप्पेहा ।
झायइ य सुहं झाणं, एगग्गो काउसग्गम्मि ४३॥ Dehamaijaddasuddhi, suhadukkhatitikkhayā anuppeha. Thāyai ya suhar jhānam, egaggo kausaggammi.
482. तेसिं तु तवो ण सुखो, निक्खंता जे महाकुला ।
जं नेवन्ने वियाणंति, न सिलोगं पवेज्जइ ॥४४॥ Tesir tu tavo na suddho, nikkhamta je mahăkulā. Jam nevanne viyānanti, na silogan pavejai.

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(477) A monk who has studied the scriptures keeps his five sense organs under control, practises the three guptis i.e. the control over one's mind, speech and body, concentrates his mind and observes humility.
(478) Perfect meditation is attained through knowledge and destruction of Karmas by meditation; liberation is the fruit of destruction of Karmas; hence; one should be engaged constantly in acquisition of knowledge
(479) Among the twelve penances, internal and external which are experienced by one wise person, there is no penance, that equals or will be equal to the study of scriptures.
(480) A monk who makes no movements of his body while sleeping, sitting or standing and checks all activities of his body is said to observe the sixth penance of bodily steadiness.
(481) The benefits of practising meditation with bodily steadiness are: removal of bodily and mental lethargy, development of capacity to bear pain as well as pleasure, acquisition of deep reflection, and enhanced power of concentration in pure meditation.
(482) The.penance of those who are born in noble families and have renounced their homes will not be pure, if they practise it for praise and honour; those who desire to attain purity must practise penance unnoticed and without any desire for praise.

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SAMAŅASUTTAM 483. नाणमयवायसहिओ, सीलुज्जलिओ तवो मओ अग्गी।
संसारकरणबीयं, दहइ दवग्गी व तणरासिं ॥४५॥ Nānamayavāyasahio, silujjalio tavo mao aggi. Saṁsärakaranabiyaṁ, dahai davaggi va tanaräsin.
२९. ध्यानसूत्र 29. Dhyanasitra
484. सीसं जहा सरीरस्स, जहा मूलं दुमस्स य ।
सबस्स साधुधम्मस्स, तहा झाणं विधीयते ॥१॥ Sisam jaha sarīrassa, jaha mülam dumassa ya. Savvassa sådhudhammassa, tahä jhāņam vidhiyate.
485. जं थिरमज्झवसाणं, तं प्राणं जं चलंतयं चित्तं ।
तं होज्न भावणा वा, अणुपेहा वा अहव चिंता ॥२॥ Jam thiramaj havasanam, tam jhānam jam calamtayam cimtă. Tam hojja bhāvanā vä, anupehā vā ahava cimtā.
486. लवण व सलिलजोए, झाणे चित्तं विलीयए जस्स ।
तस्स सुहासुहडहणो, अप्पाअणलो पयासेइ ॥३॥ Lavana wa salilajoe, jhāne citam vilayae jassa. Tassa suhäsuhadahano, appaanalo payāsei.
487. जस्स न विज्जदि रागो, दोसो मोहो व जोगपरिकम्मो।
तस्स सुहासुहडहणो, झाणमओ जायए अग्गी ॥४॥ Jassa na vijjadi rågo, doso moho va jogaparikammo. Tassa suhāsuhadahano, jhānamao jayae aggi.

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(483) The fire of penance which is set ablaze by righteous character when combined with the wind of Right knowledge, will burn the seed of karma which is the cause of mundane existence, like a forest-fire which burns heap of grass.
29. PRECEPTS ON MEDITATION
(484) Meditation is enjoined on a monk as the most vital part of his religion, just like the head to a body and the roots to a tree.
(485) A steady state of mind constitutes meditation while an active mind might be engaged in either contemplation or deep reflection or thinking.
(486) Just as salt dissolves due to its contact with water, similarly if the mind becomes absorbed in meditation, the fire of soul shines brightly, burning the auspicious and inauspicious karmas.
(487) If a person is free from attachment, hatred, delusion and activities of the mind, speech and body, he becomes filled with fire of meditation that burns the auspicious and inauspicious Karmas.

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SAMAŅASUTTAM 488. पुवाभिमुहो उत्तरमुहो व, होऊण सुइ-समायारो।
झाया समाहिजुत्तो, सुहासणत्यो सुइसरीरो ॥५॥ Puwabhimuho uttaramuho va, holina sui-samāyāro. Jhaya samāhijutto, suhāsaņattho suisariro.
489. पलियंकं बंधेठ, निसिद्धमण-वयणकायवावारो।
नासग्गनिमियनयणो, मंदीकयसासनीसासो ॥६॥ Paliyamkam bandheum, nisidhamana-vayanakāyavāvāro. Nåsagganimiyanayaņo, mardikayasasanisåso.
490. गरहियनियदुच्चरिओ, खामियसत्तो नियत्तियपमाओ।
निच्चलचित्तो ता झाहि, जाव पुरओब्व पडिहाइ ॥७॥ Garahiyaniyaduocario, khámiyasatto niyattiyapamão. Niccalacitto ra jhāni, jāva puraova padihai.
491. थिरकयजोगाणं पुण, मुणीण झाणे सुनिच्चलमणाणं ।
गामम्मि जणाइण्णे, सुण्णे रणे व ण विसेसो ॥८॥ Thirakayajogānaṁ puna, muniņa jhāṇe suniccalamaņāņań. Gamammi jaņāiņne, sunne raạne va na viseso.
492. जे इंदियाणं विसया मणुण्णा, न तेसु भावं निसिरे कयाइ ।
न याऽमणुण्णेसु मणं पि कुज्जा, समाहिकामे समणे तवस्सी ॥९॥ Je imdiyāņam visayā maņunnā, na tesu bhāvam nisire kayai. Na yā'maņunnesu manaṁ pi kujä, samahikame samaņe tavassa
493. सुविदियजगस्सभावो, निस्संगो निमओ निरासो य ।
वेरग्गभावियमणो, झाणंमि सुनिच्चलो होइ ॥१०॥ Suvdiyajagassabhavo, nissango nibbhao nirāso ya. Veruggabhāviyamano, jhānarmi suniccalo hoi.

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(488) A person who being pure in thought and body, concentrates his mind sitting in a comfortable posture, facing the East or the North, becomes absorbed in perfect meditation.
(489) A person (engaged) in meditation should sit in the palyanka posture, stop all activities of mind, speech and body, fix the gaze of his eyes on the tip of his nose and slow down his expiration and inspiration.
(490) Having condemned all one's evil conduct, having begged pardon of all the living beings, having renounced negligence, having steadied one's mind, one ought to undertake meditation until the thing meditated looks like standing in front of oneself
(491) In the case of monks who have steadied all their mental, vocal and bodily activity and who have thoroughly concentrated their mind on meditation, it does not matter at all whether they stay in a village full of people or in an empty forest.
(492) A monk devoted to penance and desirous of practising meditation should neither entertain pleasant nor unpleasant thoughts about the objects of senses.
(493) A monk becomes quite steady in his meditation if he has understood thoroughly the nature of mundane existence, is deviod of all attachment, is fearless, is desireles, and has developed an attitude of indifference to the world.

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SAMAŅASUTTAM 494. पुरीसायारो अपा, जोई वरणाणदसणसमग्गो।
जो झायदि सो जोई, पावहरो हवदि णिबंदो ॥११॥ Purisāyāro appā, joi varaņāņadarsanasamaggo. Jo jhāyadi so joi, pavaharo havadi şiddaṁdo.
495. देहविवित्तं पेच्छइ, अप्पाणं तह य सबसंजोगे ।
देहोवहिवोसग्गं, निस्संगो सब्वहा कुणइ ॥१२॥ Dehavivittam peochai, appāņań taha ya savvasarjoge. Dehovahivosaggań nissango savvahå kunai.
496. णाहं होमि परेसिं, ण मे परे संति णाणमहमेक्को।
इदि जो झायदि माणे, सो अप्पाणं हवदि मादा ॥१३॥ Ņäham homi paresin, na me pare sarti nanamahamekko. Idi jo jhāyadi jhāne, so appānam havadi jhāda.
497. झाणट्ठिओ हु जोई जइणो संवेय णिययअप्पाणं ।
तो ण लहइ तं सुद्ध भग्गविहीणो जहा रयणं ॥१४॥ Jhānashio hujoi, jaino samveya niyayaappānam. To na lahai tam suddha bhaggavihino jaha rayaņam.
498. भावेज्ज अवत्थतियं, पिंडत्थ-पयत्य-रूवरहियत्तं ।
छउमत्थ-केवलितं, सिद्धत्तं चेव तस्सत्यो ॥१५॥ Bhāveja avarhatiyam, pimdatha-payatha-rivarahiyattam. Chaumantha-kevalittar, siddhattar ceva tassattho.
499. अवि झाइ से महावीरे, आसणत्ये अकुक्कुए माणं ।
उड्ढमहे तिरियं च, पेहमाणे समाहिमपडिण्णे ॥१६॥ Avi jhải se mahāvīre, asanatthe akukkue jhanan. Uddhamahe tiriyam ca, pehamäne samähimapadinne.

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(494) A yogin (monk) who meditates upon the soul in human form equipped with supreme knowledge and faith, is a (real) yogi; he puts an end to all his sins and becomes free from conflicting feelings of pain and pleasure
(495) A monk who sees that soul is distinct from body as well as from all other (external and internal) possessions; becomes free from all attachments and undertakes an absolute renunciation of body as also of all external implements.
(496) That soul verily undertakes meditation which at the time of meditation knows as follows: "I do not belong to the others nor do the others belong to me while I am all alone and of the form of knowledge."
(497) Verily, if a monk, while doing meditation does not attain the knowledge of his real nature of soul, he cannot secure purity; he will be unlucky like a person who fails to secure a precious stone.
(498) One inust undertake meditation over the three states technically called pindastha, padastha and rūprahitatva which respectively stand for an ordinary embodied soul, an embodied soul that has attained omniscience and an emancipated soul.
(499) That Mahavira, having assumed a particular bodily posture and having freed himself from all unsteadiness, undertook meditation. At that time he, free from all worldly desires, would meditatively inspect whatever exist in the upper region, the lower region and the transverse region of the world,

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SAMAŅASUTTAŃ
500. णातीतमय़ ण य आगमिस्सं, अटुं नियच्छंति तहागया उ ।
विधूतकप्पे एयाणुपस्सी, णिज्झोसइत्ता खवगे महेसी ॥१७॥ Ņäitamatham na ya ägamissań, atham niyacchamti tahāgaya Vidhūtakappe eyāņupassi, nijjhosaittā khavage mahesi.
501. मा चिट्ठह मा जंपह, मा चिन्तह किं वि जेण होइ थिरो।
अप्पा अपम्मि रओ, इणमेव पर हवे झाणं ॥१८॥ Mä сithaha mä jampaha, må cintaha kis vi jeņa hoi thiro. Appa appammi rao, inameva param have jhānam.
502. न कसायसमुत्थेहि य, वहिज्जइ माणसेहिं दुक्खेहिं ।
ईसा-विसाय-सोगा-इएहिं, झाणोवगयचित्तो ॥१९॥ Na kasayasamurthehi ya, vahissai mänasehiṁ dukkhehiń. Isā-visāya-soga-iehim, jhānovagayacitto.
503. चालिज्जइ बीभेइ य, धीरो न परीसहोवसग्गेहिं ।
सुहुमेसु न संमुच्छइ, भावेसु न देवमायासु ॥२०॥ Cālijai bibhei ya, dhiro na parisahovasaggehiń. Suhumesu na sammucchai, bhāvesu na devamäyäsu.
504. जह चिरसंचियमिंधणमनलो पवणसहिओ दुयं दहइ ।
तह कम्मेंधणममियं, खणेण झाणानलो डहइ ॥२१॥ Jaha cirasañciyamindhanamanalo pavanasahio duyam dahai Taha kammemdhanamamiyań, khanena jhāņānalo dahai.

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(500) The blessed personages give no consideration to what existed in the past nor to what will exist in the future. Certainly, the great sage, free from all indulgence in imagination and concentrating his thought on what existed in the present, first dries down and then annihilates (all his karnas).
(501) Undertake no bodily act, utter no word and think no thought; thus you will become steady. Certainly, supreme meditation consists in a soul engaged in concentration on itself.
(502) A mind engaged in meditation is not perturbed by miseries born of passions nor those born of inental acts nor by jealousy, remorse, sorrow etc.
(503) A brave (monk) is neither moved nor frightened by afflictions and calamities; his mind does not become infatuated in the slightest degree, not even by the celestial illusions.
(504) Just as fire favoured by wind speed.lv burns up the fuel accumulated since long, so also, the fire of meditation destroys in a moment the unlimited fuel of karmas.

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३०. अनुप्रेक्षासूत्र 30. Anuprekṣāsūtra
505. शाणोवरमेऽवि मुणी, णिच्चमणिच्वाइभावणापरमो ।
होइ सुभावियचित्तो, धम्मज्झाणेण जो पुचि ॥१॥ Jhānovarame' vi muņi, niccamaņiccăibhāvanāparamo. Hoi subhaviyacitto, dhammajjhāṇena jo puvvim.
506. अधुवमसरणमेगत्तमन्नत्तसंसारलोयमसुइत्तं ।
आसवसंवरणिज्जर, धम्मं बोधिं च चिंतिज्ज ॥२॥ Addhuvamasaranamegattamannattasamsäraloyamasuittam. Āsavasamvaranijjara, dhammaṁ bodhim ca cintija
507. जम्मं मरणेण समं, संपज्जइ जोवणं जरासहियं ।
लच्छी विणास-सहिया, इय सव्वं भंगुर मुणह ॥३॥ Jammar maranena samam, sampaijai jovvanam jarāsahiyam. Lacchi viņāsa-sahiya, iya savam bhaṁgura munaha.
508. चइऊण महामोह, विसए मुणिऊण भंगुरे सबे ।
णिबिसयं कुणह मणं, जेण सुहं उत्तमं लहह ॥४॥ Caiūņa mahāmohař, visae muniüņa bhamgure savve. Ņivisayam kuņaha manań, jeņa suhaṁ uttaman lahaha.
509. वित्तं पसवो य णाइओ, तं बाले सरणं ति मण्णइ ।
एए मम तेसिं वा अहं, णो ताणं सरणं ण विज्जई ॥५॥ Vittar pasavo ya näio, tam bäle saranan ti mannai. Ee mama tesim vā aham, no tānam saranam na vijai.

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30. PRECEPTS ON REFLECTION
(505) Even when ordinary meditation is over then before undertaking the meditation called 'dharma-dhyāna', a monk ought to constantly make his mind permeated with deep reflection pertaining to things transient etc.
(506) (A monk) should reflect upon transitoriness, helplessness, loneliness, distinctness (of body and soul), mundane existence, the terrestrial world, impurity, influx of Karmas, stoppage of Karmic influx, release from Karmas, religion and enlightenment.
(507) Know that birth' is accompanied by death; youth is succeeded by old age, wealth is perishable. Thus should one reflect that everything is transient.
(508) After discarding the great illusion, and reflecting that all objects of senses are transient, cultivate a detached mind so that you may attain supreme bliss.
(509) A fool thinks wealth, animals and kinsmen to be his protectors, saying to himself they are mine, I am theirs. Infact, they are neither his protectors nor his shelter.

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SAMAŅASUTTAM 510. संगं परिजाणामि, सल्लं पि य उद्धरामि तिविहेणं ।
गुत्तीओ समिईओ, मज्झं ताणं च सरणं च ॥६॥ Samgam parijäņāmi, sallam pi ya uddharami tivihenań. Guttio samūo, majjham tanam ca saranar ca.
511. धी संसारो जहियं, जुवाणओ परमरूवगवियो ।
मरिऊण जायइ, किमी तत्येव कलेवरे नियए ॥७॥ Dhi saṁsāro jahiyam, juvānão paramarūvagavviyao. Mariūņa jāyai, kimi tattheva kalevare niyae.
512. सो नत्थि इहोगासो, लोए वालग्गकोडिमित्तोऽवि ।
जम्मणमरणाबाहा, अणेगसो जत्थ न य पत्ता ॥८॥ So natthi ihogáso, loe välaggakodimitto'vi. Jammanamaranabāhā, anegaso jattha na ya patta.
513. बाहिजरमरणमयरो, निरंतरुप्पत्तिनीरनिकुठंबो।
परिणामदारुणदुहो, अहो दुरंतो भवसमुदो ॥९॥ Bāhijaramaranamayaro, niraṁtaruppatiniranikurumbo. Pariņāmadarunaduho, aho duraňto bhavasamuddo.
514. रयणत्तय-संजुत्तो, जीवो वि हवेइ उत्तमं तित्यं ।
संसारं तरइ जदो, रयणत्तय-दिब्ब-णावाए ॥१०॥ Rayananaya-samjuno, jivo vi havei uttamam tittham. Samsaram tarai jado, rayanattaya-divva-nāvāe.
515. पत्तेयं पत्तेयं नियगं, कम्मफलमणुहवंताणं ।
को कस्स जए सयणो? को कस्स व परजणो भणिो ? ॥११॥ Patteyam patteyar niyagam, kammaphalamanuhavamtanań. Ko kassa jae sayaņo; ko kassa va parajaņo bhanio?

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(510) I know that they are all (the forms of) attachments; I shall remove those defects known as salya from my mind, speech and body; the guptis and the samitis are my protectors and shelters.
(511) Fie upon the transmigratory cycle where a youth, highly proud of his own handsomeness, is bom after death as a tiny insect in his own dead body.
(512) There is no place in this world, even as tiny as tip of hair, where a soul has not suffered the pangs of births and deaths several times.
(513) Oh, this ocean of mundane existence is difficult to cross over, there are many crocodiles in the form of disease, oldage and death; there is great mass of water in the form of constant births and deaths, the result of all these are terrible misery.
(514) A soul endowed with the Three Jewels constitutes an excellent ford. One can cross the ocean of transmigratory cycle with the aid of the divine boat of Three Jewels.
(515) In this world where every one has to suffer the fruits of his own Karmas individually, is there any person whom one can call his own either related or stranger?

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516. एगो मे सासओ अप्पा, नाणदंसणसंजुओ । सेसा मे बाहिरा भावा, सव्वे संजोगलक्खणा ॥१२॥ Ego me sāsao appà, nānadamsanasamjuo. Sesă me bahirà bhāvā, savve saṁjogalakkhaṇā.
SAMAŅASUTTAṀ
517. संजोगमूला जीवेणं, पत्ता दुक्खपरंपरा |
तम्हा संजोगसंबंधं, सव्वभावेण वोसिरे ॥१३॥
Samjogamūlā jīveṇaṁ, pattā dukkhaparampară. Tamhā saṁjogasaṁbaṁdhaṁ savvabhāveṇa vosire.
518. अणुसोअइ अन्नजणं, अन्नभवंतरगयं तु बालजणो । नवि सोयइ अप्पाणं, किलिस्समाणं भवसमुद्दे ॥१४॥
Aṇusoai annajaṇaṁ, annabhavaṁtaragayaṁ tu bālajaṇo Navi soyai appāṇaṁ, kilissamāṇaṁ bhavasamudde.
519. जो जाणिऊण देहं, जीवसरूवादु तच्चदो भिन्नं । अप्पाणं पि य सेवदि, कज्जकरं तस्स अण्णत्तं ॥ १५ ॥
Jo jāņiūņa dehaṁ, jīvasarūvādu taccado bhinnaṁ. Appāṇaṁ pi ya sevadi, kajjakaraṁ tassa aṇṇattaṁ.
520. मंसट्टियसंघाए, मुत्तपुरीसभरिए नवच्छिरे ।
असुइं परिस्सर्वते, सुहं सरीरम्मि किं अत्थि ? ॥ १६ ॥ Mamsatthiyasaṁghãe, muttapurisabharie navacchidde. Asuim parissavamte, suhaṁ sarīrammi kim atthi?
521. एदे मोहय-भावा, जो परिवज्जेइ उवसमे लीणो ।
हेयं ति मन्नमाणो, आसवअणुवेहणं तस्स ॥१७॥ Ede mohaya-bhāvā, jo parivajjei uvasame līņo. Heyam ti mannamāṇo, āsavaaṇuvehaṇaṁ tassa.

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(516) My soul endowed with knowledge and faith is alone permanently mine; all others are alien to me and are in the nature of external adjuncts.
(517) All the series of miseries suffered by a soul are born of these alien associations; therefore, I sever whole-heartedly contacts from all alien associations,
(518) A foolish person grieves over the death of another person when he has departed to assume another birth but he does not think of his own soul which is suffering in this ocean of mundane existence.
(519) He who reflects over his own soul, after knowing that, in principle, his body is distinct from his soul, achieves effective results.
(520) What is there auspicious in this body, which is constituted of flesh and bone, filled with urine and excrement, and foul matter through nine openings?
(521) Thus absorbed in an experience of calmness the person who renounces the mental state born of delusion-- considering that they are worth being renounced-truly undertakes deep reflection related to karmic inflow.

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SAMAŅASUTTAM
522. मणवयणकायगुत्तिं दियस्स समिदीसु अप्पमत्तस्स । आसवदारणिरोहे, णवकम्मरयासवो ण हवे ॥ १८ ॥
Maṇavayaṇakāyaguttiṁ-diyassa samidīsu appamattassa. Asavadāraṇirohe, ṇavakammarayāsavo ṇa have.
523. णाऊण लोगसारं, णिस्सारं दीहगमणसंसारं । लोयग्गसिहरवासं, झाहि पयत्तेण सुहवासं ॥ १९ ॥
525.
Ṇāūṇa logasāraṁ, ṇissāraṁ dihagamaṇasaṁsāraṁ. Loyaggasiharavāsaṁ, jhāhi payatteṇa suhavāsaṁ.
524. बंधप्पदेस-ग्गलणं णिज्जरणं इदि जिणे हि पणत्तं । जेण हवे संवरणं, तेण दु णिज्जरणमिदि जाण ॥२०॥
Bamdhappadesa-ggalaṇaṁ nijjaraṇaṁ idi jiņe hi paṇattaṁ. Jena have samvaraṇaṁ, teņa du nijjaraṇa midi jāṇa.
जरामरणवेगेणं, वुज्झमाणाण पाणिणं । धम्मो दीवो पट्ठा य, गई सरणमुत्तमं ॥२१॥
Jarāmaranavegenam, vujjhamānāna pāninam. Dhammo divo paitthā ya, gai saranamuttamar.
526. माणुस्सं विग्गहं लधुं, सुई धम्मस्स दुल्लहा । जं सोच्या पडिवज्जंति, तवं खंतिमहिंसयं ॥२२॥
Māņussaṁ viggahaṁ laddhuṁ, sui dhammassa dullahä. Jam soccă paḍivajjaṁti,tavaṁ khaṁtimahiṁsayaṁ.
527. आहच्च संवणं लधुं, सद्धा परमदुल्लहा ।
सोच्वा नेआउयं मग्गं, बहवे परिभस्सई ॥२३॥
Āhacca savaṇaṁ laddhuṁ, saddhá paramadullahā. Soccā neāuyar maggam, bahave paribhassai.

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(522) A monk who controls his senses through restraints of his mind, speech and body, and is aware of the observance of samiti i. e. the five types of vigilance, prevents influx of karmas and will not attract the dust of new karmas.
(523) Having understood the nature of worldly existence and the worthlessness of long transmigrations in mundane life, a monk should exert to meditate residing on the top of the universe (i. e. siddha-Silā) where-living is blissful.
(524) It is preached by Jina that the dissociation of Karmic matter (from the self) is called Nirjarä. Know that means of Samvara (stoppage) are also the means of Nırjara.
(525) For living beings who are floating in the currents of old age and death, religion is the best island, resting place, and supreme shelter.
(526) Even after being born in a human body it is the most difficult to listen to the scriptural texts; having listened them one accepts penance, forgiveness and non-voilence (Ahimsa.)
(527) Even after listening to the religious text, it is extremely difficult to cultivate faith in it; because there are many people, who even after learning about the righteous path, deviate from it.

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528. सुई च लधुं सद्धं च, वीरियं पुण दुल्लहं ।
बहवे रोयमाणा वि, नो एणं पडिवज्जए ॥२४॥ Suim ca laddhur saddham ca, vīriyaṁ puna dullahan. Bahave royamānā vi, no enam padivajjae.
529. भावणाजोग-सुद्धप्पा, जले णावा व आहिया ।
नावा व तीरसंपण्णा, सबदुक्खा तिउट्टइ ॥२५॥ Bhāvanājoga-suddhappā, jale nāvā va āhiya. Näră va tirasainpaņņā, savadukkhả tiurai.
530. बारस अणुवेक्खाओ, पच्चक्खाणं तहेव पडिक्कमणं ।
आलोयणं समाही, तम्हा भावेज्ज अणुवेक्खं ॥२६॥ Bārasa aņuvekkhão, paccakkhánam taheva padikkamaņań. Aloyanam samāhi, tamhā bhāveja anuvekkham.
३१. लेश्यासूत्र 31. Leśyāsūtra
531. होंति कमविसुद्धाओ, लेसाओ पीयपम्हसुक्काओ ।
धम्मज्झाणोवगयस्स, तिब्व-मंदाइभेयाओ ॥१॥ Homti kamavisuddhão, lesão piyapamhasukkão. Dhammajhānovagayassa, tiwa-mamdaibheyao.
532. जोगपउत्ती लेस्सा, कसायउदयाणुरंजिया होई ।
तत्तो दोण्हं कज्जं, बंधचउक्कं समुद्दिनें ॥२॥ Jogapautá lessā, kasåyaudayāṇuramjiya hoi. Tatto donham kajjar, bardhacaukkaṁ samuddiqham.

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(528) Even after listening to the sacred lore and acquiring fimm faith in it, it is again difficult to undertake the endeavour needed, for certainly there are many people who even having a firni faith in religion, do not practise it.
(529) A person who has purified his soul by his thoughtactivity resembles a boat; as boat crosses an ocean, so also such a person secures freedom from all misery.
(530) The twelve Anuprekşă (deep reflections), abstinence, repentance, confession and meditation, one should deeply conteniplate on these reflections.
31. PRECEPT ON SOUL-COLOURING (LEŚYAS)
(531) As a rule, the lesyas, (colours or tinges of the soul) are specifically mentioned to be of six kinds: (1) black (Kpşna), (2) blue (Nila), (3) grey (Kapota), (4) golden yellow (Tejas), (5) lotus coloured (Padma) and (6) white (Sukla),
(532) Occurrence of soul-colouring as a result of activities (of mind, speech and body) due to the rise of passions is called Leśyā. The twin effects of activity and passions is to bring about bondage of four kinds of Karma.

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533. किण्हा णीला काऊ, तेऊ पम्मा य सुक्कलेस्सा य । लेस्साणं णिद्देसा, छच्चेव हवंति नियमेण ॥३॥ Kinhā nilā kāū, teū pammā ya sukkalessā ya. Lessāṇam ṇiddesă, chacceva havanti niyameṇa.
534. किण्हा नीला काऊ, तिण्णि वि एयाओ अहम्मलेसाओ । एयाहि तिहि वि जीवो, दुग्गई उववज्जई बहुसो ॥४॥ Kinhā nilā kāū, anni vi eyão ahammalesão. Eyāhi thi vi jivo, duggaim uvavajjai bahuso.
535. तेऊ पम्हा सुक्का, तिण्णि वि एयाओ धम्मलेसाओ । एयाहि तिहि वि जीवो, सुग्गई उववज्जई बहुसो ॥५॥ Teū pamhā sukkā, timi vi eyão dhammalesão. Eyāhi thi vi jivo, suggaim uvavajjai bahuso.
536. तिव्वतमा तिव्बतरा, तिव्वा असुहा सुहा तहा मंदा । मंदतरा मंदतमा, छट्ठाणगया हु पत्तेयं ॥६॥
Tivvatamā tivvatară, tivvā asuhā suhā tahā maṁdā. Mandatara maṁdatamă, chaṇṭhāṇagayā hu patteyaṁ.
537- पहिया जे छ प्पुरिसा, परिभट्ठारण्णमज्झदेसम्हि । 538. फलभरियरुक्खमेगं, पेक्खित्ता ते विचिंतंति ॥७॥ णिम्मूलबंध साहु- वसाहं छित्तुं चिणित्तु पडिदाई । खाउं फलाई इदि, जं मणेण वयणं हवे कम्मं ॥८॥
Pahiya je cha ppurisă, paribhaṇṭhāraṇṇamajjhadesamhi. Phalabhariyarukkhamegaṁ, pekkhittä te viciṁtaṁti. Ṇimmülakhamdhasāhu-vaṣāhaṁ chittuṁ ciņittu paḍidāim. Khāuṁ phalāiṁ idi, jaṁ maṇeņa vayaṇaṁ have kammaṁ.

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(533) One engaged in the meditation called 'dharma-dhyāna' is possessed of three leśyās (soul-colouring)-viz yellow, lotus coloured and white-which are respectively more and more pure and are each divided into sub-types like intense, mild etc.
(534) The black, blue and grey are the three types of inauspicious Leśyās; as result of these three (Leśyās) the soul takes birth in various-unhappy states of existence.
(535) The golden-yellow, lotus-coloured and white are the three types of auspicious Leśyās; on account of these three, the soul mostly takes birth in various happy states of existence.
(536) Each of the three inauspicious Leśyās differ in their intensity; most intense, more intense and intense; similarly the auspicious Leśyās undergo three changes; most mild, more mild and mild. And each of these sub-types is further subdivided into six classes in accordance with its relative increase and decrease.
(537 & 538) Six persons who are travellers miss their way in the midst of a forest. They see a tree laden with fruits and begin to think of getting those fruits: one of them suggests uprooting the entire tree and eating the fruits; the second one suggests cutting the trunk of the tree; the third one suggests cutting the branches; the fourth one suggests cutting the twigs; the fifth one suggests plucking the fruits only; the sixth one suggests picking up only the fruits that have fallen down. The thoughts, words and bodily activities of each of these six travellers related to eating fruits are mutually different and respectively illustrative of the six Leśyās.

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539. चंडो ण मुंचइ वेरं, भंडणसीलो य धम्मदयरहिओ ।
दुट्ठो ण य एदि वसं, लक्खणमेयं तु किण्हस्स ॥९॥
Camdo na mumcai veraṁ, bhaṁḍaṇasilo ya dhammadayarahio. Dunho na ya edi vasaṁ, lakkhaṇameyaṁ tu kiņhassa.
540. मंदो बुद्धिविहीणो, णिव्विणाणी य विसयलोलो य । लक्खणमेयं भणियं, सभासदो णीललेस्सस्स ॥१०॥
Mamdo buddhivihino, nivvināni ya visayalolo ya. Lakkhaṇameyam bhaṇiyaṁ, samāsado ṇīlalessassa.
541. रूसइ जिंदइ अन्ने, दूसइ बहुसो य सोयभयबहुलो । गणइ कज्जाकज्जं, लक्खणमेयं तु काउस्स ॥११॥ Rūsai nimdai anne, dūsai bahuso ya soyabhayabahulo. Na gaṇai kajjākajjaṁ, lakkhaṇameyaṁ tu kāussa.
542. जाणइ कज्जाकज्जं, सेयमसेयं च सव्वसमपासी । दयदाणरदो यमिदू, लक्खणमेयं तु तेउस्स ॥१२॥ Jāņai kajjākajjaṁ, seyamaseyaṁ ca savvasamapāsī. Dayadāṇarado ya midū, lakkhaṇameyaṁ tu teussa.
543. चागी भद्दो चोक्खो, अज्जवकम्मो य खमदि बहुगं पि । साहुगुरुपूजणरदो, लक्खणमेयं तु पम्मस्स ॥१३॥
Căgi bhaddo cokkho, ajjavakammo ya khamadi bahugam pi. Sāhugurupūjaṇarado, lakkhaṇameyaṁ tu pammassa.
544. ण य कुणइ पक्खवायं, ण वि य णिदाणं समो य सव्वेसिं । णत्थि य रायद्दोसा, णेहो वि य सुक्कलेस्सस्स ॥१४॥
Ṇa ya kuņai pakkhavāyaṁ, ṇa vi ya ṇidāṇaṁ samo ya savvesim. Natthi ya rayaddosā, ņeho vi ya sukkalessassa.

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(539) The (mental) characteristics of a person of black Leśyā are: he is violent; he does not give up enmity; he is quarrelsome, he is devoid of goodness and compassion; he is wicked and he cannot be influenced.
(540) The (mental) characteristics of a person with blue Leśya are: he is dull; he is devoid of intelligence; he has no discrimination; and he is given to sensual enjoyment.
(541) The (mental) characteristics of a person with grey Leśyā are: he frequently gets angry, censures others, blames others, is susceptible to sorrow and fear, and does not discriminate between what ought to be done and what not to be
done.
(542) The (mental) characteristics of a person with golden yellow Leśya are: he knows as to what ought to be done and what not to be done; he knows as to what acts lead to welfare and what do not; he has always an attitude of impartiality, he is ever engaged in acts of compassion and charity, and he is soft.
(543) The (mental) characteristics of a person with Padma Leśyā are: he is generous, honest, straight-forward in his dealings, possessed of great forbearance and engaged in the worship of monks and preceptors.
(544) The (mental) characteristics of a person with white Leśya are: he does not treat anybody with partiality; has no desire for future sensual pleasures, treats everybody with equality and he is devoid of affection, hatred and attachment.

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SA.MAŅASUTTAN 545. लेस्सासोधी अज्झवसाणविसोधीए होइ जीवस्स ।
अज्झवसाणविसोधि, मंदकसायस्स गायब्बा ॥१५॥ Lessäsodhi ajjhavasaņavisodhie hoi sivassa. Ajhavasānavisodhi, mamdakasāyassa nāyavva.
३२. आत्मविकाससूत्र (गुणस्थान) 32. Ātmavikāsasūtra (Guņasthāna)
546. जेहिं दु लक्खिज्जते, उदयादिसु संभवेहिं भावेहिं ।
जीवा ते गुणसण्णा, णिहिट्ठा सब्बदरिसीहिं ॥१॥ Jehim du lakkhijjarte, udayādisu sambhavehi bhāvehiń. Jīvā te gunasannā, niddisha savvadarisihin.
547. मिच्छो सासण मिस्सो, अविरदसम्मो य देसविरदो य । 548. विरदो पमत्त इयरो, अपुव्व अणियट्टि सुहुमो य ॥२॥
उवसंत खीणमोहो, सजोगिकेवलिजिणो अजोगी य । चोद्दस गुणट्ठाणाणि य, क्रमेण सिद्धा य णायब्बा ॥३॥ Miccho såsaņa misso, aviradasammo ya desavirado ya. Virado pamatta iyaro, apuva aniyatri suhumo ya. Uvasamta khinamono, sajogikevalijino ajogi ya. Coddasa guņatthāņāņi ya, kameņa siddhā ya ņāyavvā.
549. तं मिच्छत्तं जमसद्दहणं, तच्चाण होदि अत्याणं ।
संसइदमभिग्गहियं, अणभिग्गहियं तु तं तिविहं ॥४॥ Tam micchattam jamasaddahaņań, taocāna hodi atthānań. Samsaidamabhiggahiyar, anabhiggahiyam tu tam tiviham.
550. सम्मत्तरयणपबय-सिहरादो मिच्छभावसमभिमुहो ।
णासियसम्मत्तो सो, सासणणामो मुणेयबो ॥५॥ Sammattarayanapavvaya-siharādo miochabhāvasamabhimuho. Nasiyasammatto so, sāsananāmo muneyawo.

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(545) On the attainment of mental purification there will be purity in the Leśyās; it should be understood that the subsidence of passions leads to attainment of mental purification.
32. PRECEPTS ON SPIRITUAL PROGRESS
( GUNASTHĀNAS)
(546) Those state, resulting from the fruition etc. of Karmas, by which souls are distinguished are given the name 'guņa' (spiritual stages) by the Omniscients.
(547 & 548) There are fourteen stages in the path of gradual spiritual development; (1) false belief, (2) failing from right faith, (3) mixture of right faith and wrong faith, (4) vowless right faith, (5) partial observance of vows, (6) Non-vigilant observance of vows, (7) violent observance of vows, (8) unique condition of bliss, which has not been experienced before, (9) constant thought-activity (that is meditation), (10) slightest attachment, (11) subsided delusion, (12) destroyed delusion, (13) omniscient with activities, and (14) Omniscient without activity. It should be understood that emancipation is attained in stages.
(549) Having faith in the things existing in a veritable fashion - that is called mithyātva. It is of three forms - viz. that of the form of entertaining a doubt, that of the form of something developed deliberately, that of the form of something noi developed deliberately.
(550) The soul falls down from the peak of the mountain of right faith, with his face towards the plain of wrong faith, and has his right-faith destroyed - this stage of soul is called sāsvādana i. e. having taste of right faith.

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SAMAŅASUTTAM 551. दहिगुडमिव वामिस्सं, पिहुभावं णेव कारिदुं सक्कं ।
एवं मिस्सयभावो, सम्मामिच्छो त्ति णायबो ॥६॥ Dahigudamiva vāmissam, pihubhavam neva käridum sakkań. Evam missayabhāvo, sammāmiccho ti nāyawo.
552. णो इंदिएसु विरदो, णो जीवे थावरे तसे चावि ।
जो सहइ जिणत्तुं, सम्माइट्ठी अविरदो सो ॥७॥ No imdiesu virado, no jive thāvare tase cavi. Jo saddahai jiņattur, sammäitchi avirado so.
553. जो तसवहाउविरदो, णो विरओ एत्थ-थावरवहाओ।
पडिसमयं सो जीवो, विरयाविरओ जिणेक्कमई ॥८॥ Jo tasavahāuvirado, no virao ettha-thāvaravahảo. Padisamayam so jīvo, virayävirao jinekkamai.
554. वत्तावत्तपमाए, जो वसइ पमत्तसंजओ होइ ।
सयलगुणसीलकलिओ, महब्बई चित्तलायरणो ॥९॥ Vattāvattapamäe, jo vasai pamattasamjao hoi. Sayalagunasilakalio, mahavvai cittalāyarano.
555. णट्ठासेसपमाओ, वयगुणसीलोलिमंडिओ गाणी ।
अणुवसमओ अखवओ, झाणणिलीणो हु अप्पमत्तो सो ॥१०॥ Nathāsesapamāo, vayagunasilolimandio nāni. Anuvasamao akhavao, jhâņaņilīno hu appamatto so.
556. एयम्मि गुणट्ठाणे, विसरिससमयट्ठिएहिं जीवहिं ।
पुबमपत्ता जम्हा, होति अपुब्बाहु परिणामा ॥११॥ Eyammi gunathäne, visarisasamayathiehim jivehir. Puvvamapattä jamhä, homti apuvvå hu pariņāmā.

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(551) The mixed stage of Samyaktva (Right faith) and mithyātva (wrong faith) which can, in no way, be split up into right and wrong beliefs of just as a mixed taste of curd and treacle can not be reffered to separately as sour or sweet, is known as miśra-bhāva.
(552) He who has not vowed to abstain from indulgence in the senses and from hurting the mobile and immobile living beings; although he has firm faith in the doctrines propounded by the Jina. This stage is said to be of a person of right vision without abstinence (Avirata-Samyagdṛṣṭi).
(553) One who desists from a killing of the mobile living beings but not from that of the immobile ones and yet who has unwavering faith in Jinas is called viratävirata or desavirata) i. e. partial observer of vows.
(554) One who has adopted the Great Vows, is equipped with all virtuous qualities and good conduct, often exhibits negligence in a manifest or a non-manifest form and hence whose conduct is bit defective is to be called pramattasamyata i. e. non-vigilant observer of great vows.
(555) The wise man who is well equipped with all vows, whose negligence has disappeared entirely, who remains absorbed in meditation, but who has started neither subsiding his delusive karınas nor annihilating his delusive karmas is called apramattasaṁyata i. e. vigilant observer of great vows
(556) In this (eighth) stage of spiritual development the soul experiences unique but frequently changing mental states (of bliss) which have not been experienced ever before; hence the stage is called apūrvakaraṇa).

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SAMAŅASUTTAM 557. तारिसपरिणामट्ठियजीवा, हु जिणेहिं गलियतिमिरेहि।
मोहस्सऽपुब्बकरणा, खवणुवसमणुज्जया भणिया ॥१२॥ Tärisapariņāmațhiyajīvă, hu jinehin galiyatimirehim. Mohassa' puvvakaraṇā, khavaņuvasamanujaya bhaņiya.
558. होति अणियट्टिणो ते, पडिसमयं जेसिमेक्कपरिणामा ।
विमलयरझाणहुयवह-सिहाहिं णिहड्ढकम्मवणा ॥१३॥ Homti aniyațino te, padisamayam jesimekkapariņāmā. Vimalayarajhānahuyavaha-sihähin niddaddhakammavaná.
559. कोसुंभो जिह राओ, अनंतरदो य सुहुमरत्तो य।
एवं सुहुमसराओ, सुहुमकसाओ ति गायब्बो ॥१४॥ Kosunbho jiha rão, abbhastarado ya suhumaratto ya. Evam suhumasarão, suhumakasão tti ņāyavvo.
560. सकदकफलजलं वा, सरए सरवाणियं व णिम्मलयं।
सयलोवसंतमोहो, उवसंतकसायओ होदि ॥१५॥ Sakadakaphalajalam vä, sarae saravāniyam va nimmalayas. Sayalovasamtamoho, uvasamtakasāyao hodi.
561. णिस्सेसखीणमोहो, फलिहामलभायणुदय-समचित्तो ।
खीणकसाओ भण्णइ, णिग्गंथो वीयराएहिं ॥१६॥ Nissasakhinamoho, phatihāmalabhāyanudaya-samacitto. Khinakasao bhannai, niggamtho viyaraehim.

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(557) The souls, experiencing such mental states (of bliss), get ready either to subside or to annihilate their delusive karmas, are given the designation 'apūrvakarana' by Jinas, free from all darkness i. e. ignorance.
(558) The souls, occupying the ninth stage of spiritual development enjoy the constant mental state (of bliss) each moment and burn down the forest of the karmas through the flames of the fire of a very pure meditation, are called anivertin (anivsttikaraņa).
(559) Just as a Kusumbha flower has a slight tinge of reddish colour, similarly a monk who has reached this tenth stage of spiritual development retains a slight tinge of attachment internally. Hence this stage is called sūkşma - Kaşāya or sūkşma-samparāya i. e. the stage of slight attachment.
(560) Just as the water mixed with kataka-fruit or a pond's water in the autumn season have their dirtiness subsided, similarly a person whose all delusive karmas have subsided is called upaśānta Kaşāya i. e. whose passions are subsided.
(561) The monk whose all delusive karmas are annihilated and whose mind is (clean) like the water placed in a crystal-made vessel is designated kşīņamoha and destroys passions by the worthy soul, free from all attachment

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SAMAŅASUTTAM 562. केवलणाणदिवायर-किरणकलावप्पणासिअण्णाणो । 563. णवकेवललधुग्गम-पावियपरमप्पववएसो ॥१७॥
असहायणाणदंसण-सहिओ वि हु केवली हु जोएण । जुत्तो त्ति सजोइजिणो, अणाइणिहणारिसे वुत्तो ॥१८॥ Kevalaņānadivāyara-kiranakalāvappanāsiannāņo. Navakevalaladdhuggama-paviyaparamappavavaeso. Asahāyaṇānadamsana-sahio vi hu kevali hu joena. Jutto tti sajoijino, aņāiņihaņārise vutto.
564. सेलेसिं संपत्तो, णिरुद्धणिस्सेस-आसओ जीवो ।
कम्मरयविप्पमुक्को, गयजोगो केवली होइ ॥१९॥ Selesim sampano, niruddhanissesa-asao jivo. Kammarayavippamukko, gayajogo kevali hoi.
565. सो तम्मि चेव समये, लोयग्गे उड्ढगमणसभाओ ।
संचिट्ठइ असरीरो, पवर? गुणप्पओ णिच्वं ॥२०॥ So tammi ceva samaye, loyagge uddhagamanasabbhão. Samcitthai asariro, pavarattha gunappao niacam.
566. अट्ठविहकम्मवियडा, सीदीभूदा णिरंजणा णिच्चा।
अट्टगुणा कयकिच्चा, लोयग्गणिवासिणो सिद्धा ॥२१॥ Ayhavihakanımaviyadā, sidibhūdā ņiramjaņā ņicca. Ashaguna kayakiccă, loyagganīvāsiņo siddhā.
३३. संलेखनासूत्र 33. Samlekhanāsútra
567. सरीरमाहु नाव त्ति, जीवो वुच्चइ नाविओ।
संसारो अण्णवो वुत्तो, जं तरंति महेसिणो ॥१॥ Sariramāhu nāva ti, jivo vuccai nāvio. Saṁsāro annavo vutto, jam taraṁti mahesiņo.

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207
(562 & 563) It is stated in the eternal holy scriptures that a monk who has destroyed the darkness of his ignorance by an assemblage of the rays of the sun of Omniscience, has obtained knowledge of the supreme soul on account of having acquired nine super ordinary and is equipped with determinate and indeterminate types of cognition requiring no help of external instruments i. e. senses is called sayogi-kevalin. Though he is a Kevalin (Omniscient) yet undertakes mental, vocal and bodily activities.
(564) The personage who has assumed the state called śaileśī (i. e. state of utterfreedom from all activity whatsoever). In whom the entire karmic inflow has been put to a stop, who is free from the dirt of kama is called kevalin, devoid-of-activities.
(565) The moment, the pure soul reaches this stage, it goes upward straight to the top of the universe according to its natural attribute, remains there forever in a disembodied form and endowed with the eight supreme attributes.
(566) The emancipated souls are ones who are devoid of the eight types of karmas, having attained peace, are devoid of all thought of blemish, are eternal, are equipped with eight auspicious qualifications, are such as have already accomplished whatever had to be accomplished and are residing at the top of the universe.
33. PRECEPTS ON PASSIONLESS DEATHS
(567) The body is called a boat, the soul is a boatman, the worldly existence is an ocean which the great sages cross over.

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SA.MAŅASUTTAN 568. बहिया उड्ढमादाय, नावकंखे कयाइ वि ।
पुवकम्मक्खयट्टाए, इमं देहं समुद्धरे ॥२॥ Bahiyā uddhamādāya, nāvukamkhe kayài vi. Puvvakammakkhayaghãe, imam dehan samuddhare.
569. धीरेण वि मरियवं, काउरिसेण वि अवस्समरियब्ब।
तम्हा अवस्समरणे, वरं खु धीरत्तणे मरि॥३॥ Dhirena vi mariyavvar, kāuriseņa vi avassamariyavvar. Tamhä avassamarane, varam khu dhirattañe marium.
570. इक्कं पंडियमरणं, छिंदइ जाईसयाणि बहुयाणि ।
तं मरणं मरियव्वं, जेण मओ सुम्मओ होइ ॥४॥ Ikkam pandiyamaraṇam, chimdai jāisayāni bahuyāņi. Tam maranam mariyavvam, jeņa mao summao hoi.
571. इक्कं पंडियमरणं, पडिवज्नइ सुपुरिसो असंभंतो।
खिप्पं सो मरणाणं, काहिइ अंतं अणंताणं ॥५॥ Ikkaṁ pamdiyamaraṇam, padivajai supuriso asambhaṁto. Khippam so maraņāņań, kāhie amtam anamtānań.
572. चरे पयाइं परिसंकमाणो, जं किंचि पासं इह मन्नमाणो ।
लाभंतरे जीविय वूहइत्ता, पच्चा परिणाय मलावधंसी ॥६॥ Care payāim parisaṁkamăņo, ja kińci pasar iha mannamāņa Labhartare jiviya vũhaittă, paccă parinņāya malavadhamsi.
573. तस्स ण कप्पदि भत्त-पइण्णं अणुवट्टिदे भये पुरदो ।
सो मरणं पत्थितो, होदि हु सामण्णणिविण्णो ॥७॥ Tassa ņa kappadi bhatta-painnam anuvathide bhaye purado. So maranaṁ patihito, hodi hu såmannaņivvinno.

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PATII OF LIBERATION
209 (568) He who has an eye on his upward journey (liberation) should not think of the external objects (i. e., worldly pleasures): he should protect his body for annihilating the past Karmas.
(569) The man possessed of a calm disposition must die, the man possessed of a cowardly disposition too must die; so when death is inevitable in any case, it is better to die possessed of a calm disposition.
(570) One death-of-the-wise-man puts an end to hundreds of births; hence one ought to die such a death as eams one the title well-died.
(571) A wise person who is free from anxiety dies a peaceful death once; by such death, he immediately puts an end to an infinite number of deaths.
(572) One ought to undertake every activity with the fear of bondage (i. e. possibilities of bondage) one ought to prolonge one's life in the hope of acquiring ever new gains in the future and at the end, one ought to destroy one's defilements with prudence.
(573) He who has no fear of any kind before him, should not take the vow of desisting from food and water; if he seeks death, he should be treated as disgusted taken even from his monkhood i. e. fast-unto-death.

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SAMAŅASUTTAM
574. संलेहणा य दुविहा, अब्धिंतरिया य बाहिरा चेव । अब्भिंतरिया कसाए, बाहिरिया होइ य सरीरे ॥ ८ ॥
Saṁlehaṇā ya duvihā, abbhiṁtariyā ya bâhiră ceva. Abbhimtariya kasãe, bāhiriyā hoi ya sarire.
575. कसाए पयणूएं किच्चा, अप्पाहारे तितिक्खए । अह भिक्खू गिलाएज्जा, आहारस्सेव अन्तियं ॥ ९ ॥ Kasãe payanūem kiccā, appāhāre titikkhae. Aha bhikkhū gilāejā, āhārasseva amtiyam.
576. न वि कारणं तणमओ संधारो, न वि य फासुया भूमी । अप्पा खलु संथारो, होइ विसुद्धो मणो जस्स ॥१०॥
Na vi kāraṇaṁ taṇamao saṁthāro, na vi ya phāsuyā bhūmi. Appå khalu saṁthāro, hoi visuddho maņo jassa.
577- न वि तं सत्यं च विसं च, दुप्पउतु व्च कुणइ वेयालो । 578. जंतं व दुप्पउत्तं, सप्पु व्व पमाइणो कुद्धो ॥११॥ जं कुणइ भावसल्लं, अणुद्धियं उत्तमट्टकालम्मि । दुल्लहबोहीयत्तं, अणंतसंसारियत्तं
च ॥१२॥
Na vi tam sattham ca visam ca, duppautu vva kuņai veyālo. Jamtam va duppauttaṁ, sappu vva pamāiņo kuddho. Jam kuṇai bhāvasallaṁ, aṇuddhiyaṁ uttamaṇṭhakālammi. Dullahabohiyattaṁ, aṇaṁtasaṁsāriyattaṁ ca.
579. तो उद्धरंति गारवरहिया, मूलं पुणब्भवलयाणं । मिच्छादंसणसल्लं, मायासल्लं नियाणं च ॥ १३ ॥
To uddharamti gāravarahiyā, mūlaṁ puṇabbhavalayāṇaṁ. Micchādamsaṇasallaṁ, māyāsallaṁ niyāṇaṁ ca.

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PATH OF LIBERATION
211 (574) A Sallekhana-i. e. fast-unto-death is of two kinds; internal and external, internal salleklană consists in emaciating the passions while the external one consists in emaciating the body.
(575) A monk (adopting the vow of sallekhana) should first subdue his passions and (then) reduce the intake of his food gradually; but when the body becomes extremely weak, he should stop taking any food.
(576) A person whose mind is pure, needs neither a bed of straw nor a faultless ground; his soul itself becomes his bed.
(577 & 578) Mental thorns (salya) like deceit, perverted attitude and a desire for worldly enjoyments in next life in a person observing the vow of Sallekhanā cause him greater pain than a tainted weapon, poison, devil, an evil-motivated amulet or an angry serpent, for in the presence of these salyas right understanding becomes impossible and involvement in an infinite transmigratory cycle becomes inevitable.
(579) A monk who is free from pride cuts down the three roots of rebirth i. e. the thorns of wrong faith, deceit and desire for worldly enjoyment in next life.

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SA.MANASUTTAM 580. मिच्छइंसणरत्ता, सनियाणा कण्हलेसमोगाढा ।
इय जे मरति जीवा, तेसिं दुलहा भवे बोही ॥१४॥ Micchaddansanurattů, saniyāņå kanhalesamogadha. Iya je maraniti jīvă, tesiri dulahā bhave bohi.
581. सम्मइंसणरत्ता, अनियाणा सुक्कलेसमोगाढा ।
इय जे मरंति जीवा, तेसिं सुलहा भवे बोही ॥१५॥ Sammaddamsaņarattă, aniyāṇā sukkalesamogāạnā. Iya je maramti sīvā, tesim sulahā bhave bohi.
582. आराहणाए कज्जे, परियम्मं सब्बदा वि कायव्वं ।
परियम्भभाविदस्स हु, सुहसज्झाऽऽराहणा होइ ॥१६॥ Ārāhaņāe kajje, pariyammam savadā vi käyavvam.. Pariyambhabhävidassa hu, suhasajjhā'rähaņā hoi.
583. जह रायकुलपसूओ, जोग्गं णिच्चमवि कुणइ परिकम्मं । 584. तो जिदकरणो जुद्धे, कम्मसमत्थो भविस्सदि हि ॥१७॥
इय सामण्णं साधूवि, कुणदि णिच्चमवि जोगपरियम्मं । तो जिदकरणो मरणे, ज्झाणसमत्यो भविस्सति ॥१८॥ Jaha ráyakulapasūo, joggań niccamavi kunai parikammam. To jidakarano juddhe, kammasamattho bhavissadi hi. Iya samaņņam sādhūvi, kunadi niccarnavi jogapariyammam Tojidakaraṇo maraņe, jjhāṇasamatho bhavissati.
585. मोक्षपहे अप्पाणं, ठवेहि तं चेव झाहि तं चेव ।
तत्थेव विहर णिच्चं, मा विहरसु अन्नदब्बेसु ॥१९॥ Mokkhapahe appāṇam, thavehi tań ceva jhāhi tam ceva. Tattheva vihara niccań, må viharasu annadavvesu.

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PATII OF LIBERATION
213
(580) Hence those persons who die as attached to wrong faith, as full of desire for sensuous enjoyment in return for the good acts perfonned, as subject to krsna leśyā (black-colouring) do not find it easy to attain right understanding.
(581) (On the other hand) those persons who die as attached to right faith, as devoid of desire for sensuous enjoyment in return for the good acts performed, as subject to śukla leśyā (white-colouring) find it easy to attain right understanding.
(582) One who is desirous of performing arădhaná (the set of auspicious acts to be performed at the time of death) ought to always perform parikarman (practice of the set of auspicious acts): for one whose mind is permeated with prikarman, finds it easy to perform ārādhanā.
(583) & (584) One who is born in a royal family and performs his (nilitary) exercises regularly will become competent to win all wars: similarly a monk who regularly engages himself in meditation and practise of the vows of monastic life, conquers his mind, and will become competent to practice meditation at his death.
(585) Fix (your) soul on the path of liberation and meditate on that soul only; always be engrossed in it and not in any other substance.

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586. इहपरलोगासंस- प्पओग, तह जीयमरणभोगेसु । वज्जिज्जा भाविज्ज य, असुहं संसारपरिणामं ॥२०॥ Thaparalogāsamsa-ppaoga, taha jiyamaranabhogesu. Vajjijjā bhāvijja ya, asuhaṁ saṁsärapariṇāmaṁ.
SAMAŅASUTTAM
587. परदब्बादो दुग्गड़, सद्दव्वादो हु सुग्गई होई । इय णाऊ सदब्बे, कुणह रई विरई इयरम्मि ॥२१॥ Paradavvãdo duggai, saddavvādo hu suggai hoi. Iya ṇāū sadavve, kuṇaha rai virai iyarammi.

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(586) One should give up desire for pleasures in this world as also in the next; should give up liking either for life or for death or for enjoyments, should engage thought in the evil consequences available in the world of transmigration.
PATII OF LIBERATION
(587) One gets birth in a miserable state by being devoted to other substances i. e. worldly things and birth in a good state by being devoted to contemplation of one's own soul; knowing this one should be absorbed in meditation of one's soul and desist from thinking of other substances.

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SAMANA SUTTAM
Part - 3 Metaphysics

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३४. तत्त्वसूत्र 34. Tattvasūtra
588. जावन्त विज्जापुरिसा, सब्वे ते दुक्खसंभवा । लुप्पन्ति बहुसो मूढा, संसारम्मि अणन्त ॥१॥ Jāvanta'vijjāpurisā, savve te dukkhasaṁbhavā. Luppanti bahuso mūḍhā, saṁsārammi aṇantae.
589 समिक्ख पंडिए तम्हा, पासजाइपहे बहू ।
अप्पणा सच्चमेसेज्जा, मेत्तिं भूएसु कप्पए ॥२॥ Samikkha pamdie tamhā pāsajāipahe bahi. Appaṇā saccamesejjā, mettiṁ bhūesu kappae.
590. तच्चं तह परमट्ठ, दव्वसहावं तत्र परमपरं ।
धेयं सुद्धं परमं एयट्ठा हुंति अभिहाणा ॥३॥
Taccam taha paramaṇṭham, davvasahāvaṁ taheva paramaparaṁ Dheyam suddham paramaṁ, eyaṇṭhā huṁti abhihāṇā.
591. जीवाजीवा य बन्धो य, पुण्णं पावाऽऽसवो तहा । संवरो निज्जरा मोक्खो, संतेए तहिया नव ॥४॥ Jivā'jivā ya bandho ya, punnam pāvā savo tahā. Samvaro nijjarā mokkho, samtee tahiyā nava.
592. उवओगलक्खणमणाइ - निहणमत्यंतरं सरीराओ । जीवमरूविं कारिं, भोयं च सयस्स कम्मस्स ॥५॥ Uvaogalakkhaṇamaṇāi-nihaṇamatthamtaraṁ sarirão. Jivamarūvim kārim, bhoyaṁ ca sayassa kammassa.

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34. PRECEPTS ON FUNDAMENTAL TRUTHS
(588) All persons who are ignorant suffer misery; most of those who are foolish will remain confounded in this endless mundane existence.
(589) Therefore, a wise person, considering that most of the ways of living result in entanglements of (mundane) existence, should search for truth with (the aid of) his own soul and develop affection towards all living beings.
(590) Truth, emancipation, the nature of substance, the highest reality, the supreme pure goal - all these words convey the same meaning.
(591) Soul, non-soul, Karmic bondage, merit, demerit, karmic-influx, stoppage of influx, release (from Karmas) and liberation - these constitute the nine fundamental principles.
(592) A soul is characterised by consciousness; is eternal, immortal, different from the body (in which it is embodied), formless, an agent, and the door and enjoyer of his own Karmas (i.e., fruits of his actions).

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SAMAŅASUTTAM
593. सुहदुक्खजाणणा वा, हिदपरियम्मं च अहिदभीरुत्तं ।
जस्स ण विज्जदि णिच्वं, तं समणा विंति अज्जीवं ॥६॥ Suhadukkhajananå vå, hidapariyammam ca ahidabhirutan. Jassa ņa vijjadi niccam, tam samaņā vimti ajīvam.
594. अज्जीवो पुण णेओ, पुग्गल धम्मो अधम्म आया ।
कालो पुग्गल मुत्तो, रूवादिगुणो अमुत्ति सेसा दु ॥७॥ Ajīvo puna neo, puggala dhammo adhamma āyāsaṁ. Kālo puggala mutto, rūvādiguno amutti sesă du.
595. नो इन्दियग्गेज्झ अमुत्तभावा, अमुत्तभावा वि य होइ निच्चो।
अज्झत्थहे निययऽस्स बन्धो, संसारहेउं च वयन्ति बन्धं ॥८॥ No imdiyagseiha amunabhāvā, amuttabhāvā vi ya hoi nicco. Ajjhatthaheur niyaya'ssa bandho, samsārahcur ca vayanti bandham.
596. रत्तो बंधदि कम्म, मुच्चदि कम्मेहिं रागरहिदप्पा।
एसो बंधसमासो, जीवाणं जाण णिच्छयदो ॥९॥ Ratto bandhadi kammam, muccadi kammehim rāgarahidappă. Eso baṁdhasamäso, jīvānam jāņa Ņicchayado.
597. तम्हा णिबुदिकामो, रागं सब्वत्थ कुणदि मा किचि ।
सो तेण वीदरागो, भवियो भवसायरं तरदि ॥१०॥ Tamhå nivvudikamo, rāgar savvattha kunadi má kimci. So tena vidarāgo, bhaviyo bhavasayaram taradi.
598. कम्मं पुण्णं पावं, हेऊ तेसिं च होंति सच्छिदरा ।
मंदकसाया सच्छा, तिब्बकसाया असच्छा हु ॥११॥ Kammam punam pāvam, hei tesim ca homti sacchidarā. Maindakasāyā sacchå, tivvakasāya asaccha hu.

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METAPHYSICS
221
(593) The Jinas call that an ajiva (i.e.. non-soul) which invariably does not have any knowledge of pleasure or pain, does not know what is beneficial and does not have any fear of what is detrimental.
(594) Ajīva should again be known to be of five kinds): matter (pudgala), motion (dharma) rest (adharma), space (ākāśa) and time (kāla): matter has form as it has the attributes of colour etc., the rest of them are verily fornless.
(595) The soul is not perceptible to the senses as it has no corporal form; it is eternal since it has no corporal forny, due to internal activities like the passions, Karma binds the soul, and it is said thai bondage is the cause of mundane existence.
(596) Attachment binds the soul (with Karmas); a soul which is free from attachments becomes liberated from Karmas. Know that this surely is briefly (the nature of) the Karmic bondage of souls.
(597) Therefore, it is desirable to renounce the attachments; do not do anything at any time that brings about an attachment even to the slightest degree; it is due to this that a soul conquers all attachments and crosses over the ocean of worldly existence.
(598) Karna is the cause of merit (punya) and demerit (pāpa): auspicious thoughts give rise to menit while inauspicious thoughts to denierit. Those who are possessed of subdued passions have clean (mental states); those with intense passions will have unclean (mental states).

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SA.MAŅASUTTAM 599. सब्वत्थ वि पियवयणं, दुब्बयणे दुज्जणे वि खमकरणं।
सब्बेसिं गुणगहणं, मंदकसायाण दिळंता ॥१२॥ Savvattha vi piyavayaṇam, duvvayane dujjane vi khamakaranam, Savvesim gunagahanam, mamdakasäyāņa dithartă.
600. अप्पपसंसण-करणं, पुज्जेसु वि दोसगहण-सीलत्तं ।
वेरधरणं च सुइरं, तिबकसायाण लिंगाणि ॥१३॥ Appapasamsana-karanam, pujesuvi dosagahana-silatam. Veradharanam ca suiran, tivvakasāyāņa lingāņi.
601. रागहोसपमत्तो, इंदियवसओ करेइ कम्माई।
आसवदारेहिं सवि-गुहेहिं तिविहेण करणेणं ॥१४॥ Ragaddosapamatto, imdiyavasao karei kammăim. Āsavadārehir avi-guhehim tivihena karanenań.
602. आसवदारेहिं सया, हिंसाईएहिं कम्ममासवइ ।
जह नावाइ विणासो, छिदेहि जलं उयहिमाझे ॥१५॥ Āsavadārehim saya, himsāiehim kammamāsavai. Jaha Nāvai viņáso, chiddehi jalaṁ uyahimajjhe.
603. मणसा वाया कायेण, का वि जुत्तस्स विरियपरिणामो।
जीवस्स-प्पणिओगो, जोगो त्ति जिणेहिं णिहिट्ठो ॥१६॥ Manaså våyå käyena, kā vi juttassa viriyaparināmo. Jivassa-ppaņiogo, jogo tti jinehim niddisho.
604. जहा जहा अप्पतरो से जोगो, तहा तहा अप्पतरो से बंधो ।
निरुद्धजोगिस्स व से ण होति, अछिदपोतस्स व अंबुणाचे ॥१७॥ Jahä jaha appataro se jogo, tanå taha appataro se baṁdho. Niruddhajogissa va se na hoti, achiddapotassa va ambunăthe.

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(599) Always speak words which are dear (to others), even those wicked men who use harsh words ought to be forgiven; one must take the best from all people - these are illustrative of persons possessed of subdued passions.
(600) Praising oneself, picking up faults even with those who are worthy of worship and maintaining inimical attitude for a pretty long time - these are the characteristics of persons possessed of intense passions.
(601) A person, having lost his self-awareness due to attachment and aversion, remains enslaved by the senses. His doors of karmic influx being open, he commits Karmas continuously through three fold means, i. e., mind, body and speech.
(602) There is a continuous inflow of the Karmas through the doors of influx, i. e. violence etc., just as a boat with holes sinks in the sea due to the inflow of water, so does the soul.
(603) (Yogas are also the doors of Karmic influx). The vibrations in the soul through the activities of mind, body and the speech are known as Yoga. So say the Jinas.
(604) As soon as the Yogas, i. e., the soul vibrations lessens, the bondage or the Karmic influx also lessens. The moment the Yogas are stopped, the Karmic-influx does not take place; just as the water does not enter the boat which has no holes.

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SAMAŅASUTTAM 605. मिच्छत्ताविरदी विय, कसाय जोगा य आसवा होंति ।
संजम-विराय-दंसण-जोगाभावो य संवरओ ॥१८॥ Micchattáviradī vi ya, kasaya joga ya åsavā homti. Samjama-viraya-damsana-jogābhāvo ya samvarao.
606. रुधियछिद्दसहस्से, जलजाणे जह जलं तु णासवदि ।
मिच्छत्ताइअभावे, तह जीवे संवरो होइ ॥१९॥ Rundhiyachiddasahasse, julajāne jaha jalan tu ņåsavadi. Micchattāiabhāve, taha jīve saivaro hoi.
607. सव्वभूयऽप्पभूयस्स, सम्मं भूयाइं पासओ ।
पिहियासवस्स दंतस्स, पावं कम्मं न बंधई ॥२०॥ Savvabhūya'ppabhūyassa, sammar bhūyaim päsao. Pihiyāsavassa dainiassa, påvaṁ kammam na bardhai.
608. मिच्छत्तासवदारं, रुंभइ सम्मत्तदिढकवाडेण ।
हिंसादिदुवाराणि वि, दिढवयफलिहहिं रंभति ॥२१॥ Micchattāsavadāram, rumbhai sammattadidhakavādoma. Hiṁsādiduvärāni vi, didhavayaphalihahim rumbhati.
609. जहा महातलायस्स, सनिरुद्ध जलागमे । 610. उस्सिंचणाए तवणाए, कमेण सोसणा भवे ॥२२॥
एवं तु संजयस्सावि, पावकम्मनिरासवे । भवकोडीसंचियं कम्म, तवसा निजरिज्जइ ॥२३॥ Jahā mahátalayassa, sanniruddhe jalāgame. Ussimcanāe tavanāe, kamena sosanā bhave. Evam tu samjayassavi, pāvakammanirāsave. Bhavakoạisarciyar kammar, tavaså nijjarijjai.

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(605) Wrong faith, non-refrainment, passion and Yoga-are the causes of Karmic influx. Self-restraint, detachment, rightfaith and the absence of Yoga are the causes of cessation.
225
(606) Just as there is no inflow of water in the boat after the thousands of its holes have been plugged, similarly, the wrong faiths being removed, there is the cessation of Karmic influx in the soul (Jiva).
(607) He who feels all beings to be like himself and who has stopped all the doors of the Karmic influx, such a self-restrained person does not suffer the bondage of sinful deeds.
(608) The soul aspiring after liberation blocks the doors of influx of wrong faith by the firm shutters of righteousness and those of violence etc. by the shutters of staunch vows.

(609-610) Just as the water of a huge pond gradually dries by blocking the way of the inlet of water, drawing out its previous water and by sunheat, in the same way, the Karmas of the self-restrained, accumulated during crores of births, get destroyed by blocking the entrance of sinful deeds and by austerities.
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SAMAŅASUTTAN 611. तवसा चेव ण मोक्खो, संवरहीणस्स होइ जिणवयणे।
ण हु सोत्ते पविसंते, किसिणं परिसुस्सदि तलायं ॥२४॥ Tavasa ceva na mokkho, samvarahinassa hoi jinavayaņe, Na hu sotte pavisante, kisiņam parisussadi talayaṁ.
612. ज अन्नाणी कम्मं, खवेइ बहुआहिं बासकोडीहिं ।
तं नाणी तिहिं गुत्तो, खवेइ ऊसासमित्तेणं ॥२५॥ Ja annani kammar, khavci bahuāhim basakodihim. Tam nāni tihim gutto, khavei āsāsamitenam.
613. सेणावइम्मि णिहए, जहा सेणा पणस्सई ।
एवं कम्माणि णस्संति, मोहणिज्जे खयं गए ॥२६॥ Senāvaimmi nihae, jahā sena panassai. Evar kammāņi ņassaṁti, mohanije khayam gae.
614. कम्ममलविप्पमुक्को, उड्ढे लोगस्स अंतमधिगंता।
सो सबणाणदरिसी, लहदि सुहमणिंदियमणंतं ॥२७॥ Kammamalavippamukko, uddham logassa amtamadhigamta. So savvaņāņadarisi, lahadi suhamanimdiyamanamtam.
615. चक्किकुरुफणिसुरेंदेसु, अहमिंदे जं सुहं तिकालभवं ।
तत्तो अणंतगुणिदं, सिद्धाणं खणसुहं होदि ॥२८॥ Cakkikurufaņisuremdesu, ahamimde jaṁ suhan tikālabhavam. Tatto anamtagunidam, siddhāṇaḥ khaņasuhcm hodi.
616. सब्वे सरा नियटॅति, तक्का जत्थ न विज्जइ ।
मई तत्थ न गाहिया, ओए अप्पइट्ठाणस्स खेयने ॥२९॥ Savve sarā niyattanti, takka jattha na vijjai. Mai tartha na gähiya, oe appaitshänassa kheyanne.

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(611) It has been asserted by the Jinas that one who has not controlled the influx of the Karmas, does not achieve liberation by practising austerities only; just as the water of a pond does not dry completely, if the sources of the inlet of water are kept open.
(612) The annihilation of the amount of Karmas, which an ignorant person does during the crores of years by practising austerities, is done by the wise person, practising the three Gupties, in a single breath.
(613) Just as the army is destroyed after the Commander is dead, in the same way, all the Karmas are automatically destroyed after the annihilation of the Mohanīya Karma (infatuating Karma).
(614) The soul, liberated from the Karmic pollution, ascends the top of the universe and there enjoys transcendental infinite bliss, possessing all knowledge and all perception (i. e. being omniscient).
(615) The bliss attained by the Siddhas in a moment is infinite times more than the pleasure enjoyed by the emperors, by the Jivas residing in the regions of the Karmas, and by the Faņindras, Surendras and Ahmindras in all the ages.
(616) It is not possible to describe the state of liberation in words as they transcend any such verbal expression. Nor is there the possibility of argument as no mental business is possible. The state of liberation transcends all the determinations and alternatives. Side by side with it, there is no pride due to being devoid of all the blemishes of the mind. There is no melancholy even if there is knowledge of upto the seventh hell, due to it transcending the pleasure and pain.

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SAMANASUTTAM
617. ण वि दुक्खं ण वि सुक्खं, ण वि पीडा णेव विज्जदे बाहा ।
ण वि मरणं ण वि जणणं, तत्थेव य होइ णिव्वाणं ॥ ३० ॥ Na vi dukkham na vi sukkham, na vi piḍā ņeva vijjade bāhā. Na vi maraṇaṁ na vi jaṇaṇam, tattheva ya hoi ṇivvānaṁ.
618. ण वि इंदिय उवसग्ग, ण वि मोहो विम्हयो ण णिद्दा य । णय तिन्हा णेव छुहा, तत्येव य होइ णिव्वाणं ॥ ३१॥ Na vi imdiya uvasaggā, ņa vi moho vimhayo ṇa ṇiddā ya. Na ya tinha ņeva chuhă, tattheva ya hoi ṇivvāṇaṁ.
619. ण वि कम्मं णोकम्मं, ण वि चिंता व अट्टरुद्दाणि ।
ण वि धम्मसुक्कझाणे, तत्थेव य होइ णिव्वाणं ॥३२॥
620.
Na vi kammam ṇokammaṁ, ņa vi ciṁtā ņeva aṇṭaruddāṇi. Na vi dhammasukkajhāṇe, tattheva ya hoi ṇivvāṇaṁ.
विज्जदि केवलणाणं, केवलसोक्खं च केवलं विरयं । अत्थित्तं सप्पदेसत्तं ॥३३॥
केवलदिट्ठि
अमुत्तं,
Vijjadi kevalaṇāṇaṁ, kevalasokkhaṁ ca kevalam virayam. Kevaladithi amuttaṁ, atthittaṁ sappadesattaṁ.
621. निव्वाणं ति अवाहंति, सिद्धी लोगग्गमेव य । खेमं सिवं अणाबाहं, जं चरंति महेसिणो ॥३४॥
Nivānam ti avāhamti, siddhi logaggameva ya. Khemam sivam aṇābāhaṁ, jam caramti mahesino.
622. लाउअ एरण्डफले, अग्गीधूमे उसू धणुविमुक्के ।
गइ पुव्वपओगेणं, एवं सिद्धाण वि गती तु ॥३५॥ Laua craṇḍaphale, aggidhūme usū dhaṇuvimukke. Gui puvvapaogenaṁ, evaṁ siddhāņa vi gati tu.

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(617) Where there is neither pain nor pleasure, neither suffering nor obstacle, neither birth nor death, there is emancipation.
(618) Where there are neither sense organs, nor is there any action caused by the others, nor infatuation, nor surprise, nor sleep, nor thirst, nor hunger, there is emancipation,
(619) Where there is neither Karnia, nor quasi-Karnia nor the worry, nor any type of thinking which is technically called Ārtta, Raudra, Dharma and Sukla, there is Nirvāņa.
(620) In the emancipated souls, there are attributes like absolute knowledge, absolute bliss, absolute potentiality, absolute vision, formlessness, existence and extension.
(621) Emancipation which is realized only by the great is the state of unobstructedness, perfection, residing at the top of universe, well-being, goodness and freedom from the obstacles.
(622) Just as there is an upward motion in gourd if freed inside the water, in caster-seed (when it is dried), in fire or smoke and in the arrow shot from the bow, in the sameway there is a natural upward motion of the emancipated souls.

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623. अव्वाबाहमणिदिय-मणोवमं पुण्णपावणिम्मुक्कं । पुणरागमणविरहियं णिच्चं अचलं अणालंबं ॥३६॥
SAMANASUTTAM
Avābāhamanimdiya-manovamam punnapāvanimmukkam, Puṇarāgamaṇavirahiyaṁ, ṇiccaṁ acalaṁ aṇālaṁbaṁ.
624. धम्मो अहम्मो आगासं, कालो पुग्गल जन्तवो । एस लोगो त्ति पण्णत्तो, जिणेहिं वरदंसिहिं ॥१॥ Dhamma ahammo āgāsam, kalo puggala jantavo. Esa logo tti paṇṇatto, jiņehiṁ varadamsihim.
३५. द्रव्यसूत्र 35. Dravyasūtra
625. आगासकालपुग्गल-धम्माधम्मेसु णत्थि जीवगुणा । तेसिं अचेदणत्तं भणिदं जीवस्स चेदणदा ॥२॥ Āgāsakālapuggala-dhammådhammesu ṇatthi jīvaguṇā. Tesim acedaṇattaṁ, bhaṇidaṁ jīvassa cedaṇadā.
!

626. आगासकालजीवा, धम्माधम्मा य मुत्तिपरिहीणा । मुत्तं पुग्गलदव्वं, जीवो खलु चेदणो तेसु ॥३॥ āgāsakālajivā, dhammādhammā ya muttiparihinā. Muttam puggaladavvaṁ, živo khalu cedano tesu.
627. जीवा पुग्गलकाया, सह सक्किरिया हवंति ण य सेसा । पुग्गलकरणा जीवा, बंधा खलु कालकरणा दु ॥४॥
Jīvā puggalakāyā, saha sakkiriyā havaṁti ṇa ya sesā. Puggalakaraṇā jīvā, khaṁdhā khalu kālakaraṇā du.
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(623) The state of emancipation is free from all obstacles and sense-organs, unique, devoid of merit and demerit, devoid of rebirth, eternal, immobile and independent.
35. PRECEPTS ON THE SUBSTANCE
(624) The supreme visioned Jinas have described the universe to be constituted of six substances viz. Dharma (medium of motion), Adharma (medium of rest), Ākāśa (space), kāla (time), Pudgala (matter) and Jiva (soul).
(625) The substances, Ākāša, kála, Pudgal, Dharma and Adharma, do not possess the attributes of the Jiva (i. e. devoid of life) and they therefore have been called Ajīvas (non-living). The attribute of Jiva is consciousness.
(626) Ākāśa, Kāla, Jiva, Dharma and Adharma are incorporeal, where as Pudgala (matter) is corporeal. Of these, only the soul substance is conscious.
(627) The Jiva (soul), the pudgala (matter)-these two substances are active, while the rest are inactive. The external cause of the activity of soul is Karmic matter and of the activity of matter is the substance kāla (time).

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628. धम्मो अहम्मो आगासं, दव्वं इक्किक्कमाहियं । अणताणि य दव्वाणि, कालो जंतवो ॥५॥
पुग्गल
SAMAŅASUTTAM
Dhammo ahammo āgāsaṁ, davvaṁ ikkikkamāhiyaṁ. Aṇamtāņi ya davvāņi, kālo puggala jaṁtavo.
629. धम्माधम्मे य दोsवेए, लोगमित्ता वियाहिया । लोगालोगे य आगासे, समए समयखेत्तिए ॥६॥ Dhammādhamme ya do vee, logamittā viyāhiyā. Logāloge ya āgāse, samae samayakhatie.
630. अनोन्नं पविसंता, दिंता ओगासमन्त्रमन्नस्स । ताविय णिच्वं, सगं सभावं ण विजहंति ॥७॥ Annonnam pavisaṁtā, dimtā ogāsamannamannassa. Melaṁtă vi ya niccāṁ, sagaṁ sabhāvaṁ ṇa vijahanti.
631. धम्मत्थिकायमरसं, अवण्णगंधं असहमप्फासं । लोगोगाढं पुट्ठ, पिहुलमसंखादिय-पदेसं ॥८॥ Dhammatthikayamarasaṁ, avaṇṇagandhaṁ asaddamapphāsam.
Logogādham puttham, pihulamasamkhādiya-padesam.
632. उदयं जह मच्छाणं, गमणाणुग्गहयरं हवदि लोए । तह जीवपुग्गलाणं, धम्मं दव्वं वियाणेहि ॥९ ॥
Udayam jaha macchāṇaṁ, gamaṇāṇuggahayaraṁ havadi loe. Taha jivapuggalāṇaṁ, dhammaṁ davvaṁ viyāṇchi.
633. ण य गच्छदि धम्मत्थी, गमणं ण करेदि अन्नदवियस्स । हवदि गती स प्पसरो, जीवाणं पुग्गलाणं च ॥१०॥
Ṇa ya gacchadi dhammatthĩ, gamaṇaṁ ṇa karedi annadaviyassa. Havadi gati sa ppasaro, jīvāṇaṁ puggalāṇaṁ ca.

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(628) Dharma, Adharma and Ākasa are singular in number, Kala, Pudgala and Jiva-these three are infinite in number.
(629) Dharma and Adharma-both these substances have their extension throughout the universe, while ākāśa (space) pervades the universe and beyond the universe. Kāla pervades only the time region.
(630) These six substances (dravyas) are co-extensive in the same space and acconimodate one-another, they are mixed up with one another from the time infinite. However, they maintain their identity without loosing their respective nature.
(631) Dharmāstikaya is devoid of the attributes like taste, colour, smell, sound and touch. it pervades universe, it is independent, huge and has innumberable pradeśas i. e. spacepoints.
(632) Just as water is helpful in the movement of fishes so is the Dharma in the movement of souls and matter.
(633) Dharmastikaya does not move itself nor cause other things to move; but it is an all pervading medium of motion for the living and non-living bodies.

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SAMAŅASUTTAŃ 634. जह हतदि धम्मदवं,तह तं जाणेह दब्बमधम्मक्खं ।
ठिदिकिरियाजुत्ताणं, कारणभूदं तु पुढवीव ॥११॥ Jaha havadi dhammadayvam, taha tam jäneha davvamadhammakkham. Thidikiriyājuttăņam, kāraṇabhūdam tu pudhaviva.
635. चेयणरहियममुत्तं, अवगाहणलक्खणं च सव्वगयं ।
लोयालोयविभेयं, तं णहदबं जिणुदिळें ॥१२॥ Ceyanarahiyamamuttań, avagáhanalakkhanaṁ ca savvagas Loyaloyavibheyam, tam nahadavam jinuddittham.
636. जीवा चेव अजीवा य, एस लोए वियाहिए ।
अजीवदेसमागासे, अलोए से वियाहिए ॥१३॥ Jiva ceva aivā ya, esa loe viyahie. Ajīvadesamăgăse, aloe se viyāhie.
637. पासरसगंधवण्ण-ब्वदिरित्तो अगुरुलहुगसंजुत्तो।
वत्तणलक्खणकलियं, कालसरूवं इमं होदि ॥१४॥ Påsarasagadhavanna-wadiritto agurulahugasarjutto. Vattaņalakkhanakaliyam, kālasarūvam imam hodi.
638. जीवाणं पुग्गलाणं, हुवंति परियट्टणाइ विविहाइ ।
एदाणं पज्जाया, वट्टते मुक्खकालाधारे ॥१५॥ Jivānam puggalāņam, huvamti pariyațaņāi vivihai. Edāņam pajjāyā, vasaṁte mukkhakålaädhäre.
639. समयावलिउस्सासा, पाणा थोवा य आदिआ भेदा ।
ववहारकालणामा, णिट्ठिा वीयराएहिं ॥१६॥ Samayávaliussasă, până thova ya adia bheda. Vavaharakälanämä, midighå viyaråehim.

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235 (634) Know that just as Dharma is substance, so is the Adharma. It is helpful in bringing about the rest of the Jivas and Pudgalas capable of being static.
(635) The substance space is devoid of consciousness, is incorporeal, accommodating and all-pervading. It is of two types one is lokākāśa i. e. (space within the universe) and Alokakasa i. e. space beyond the universe.
(636) It is explained that the loka i. e, universe consists of living and non-living substances, whereas Aloka consists of only a part of one non-living substance i. e. (space).
(637) The substance time is devoid of attributes likę touch, taste, smell and colour and properties like heaviness and lightness. It is characterized by mutation.
(638) The multiple mutations and various modes of the soul and matter are mainly due to time substance.
(639) From practical view-point the time is measured by diverse units like avali (closing and opening of eye-lids) Ucchvāsa (time taken in an exhalation), Prāņa (taken in one respiration and stoka (second). It is asserted by the Jinas.

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SAMAŅASUTTAM
640. अणुखंधवियप्पेण दु, पोग्गलदव्वं हवेइ दुवियपं ।
खंधा हु छप्पयारा, परमाणू चेव दुवियप्पो ॥१७॥ Anukhandhaviyappna du, poggaladavvam havei duviyappan Khaṁdha hu chappayāra, paramāṇā ceva duviyappo.
641. अइथूलथूल थूलं, थूलसुहुमं च सुहुमथूलं च ।
सुहमं अइसुहुमं इदि, धरादियं होदि छब्भेयं ॥१८॥ Aithūlathūla thūlam, thūlasuhumam ca suhumathūlar ca. Suhuman aisuhumar idi, dharadiyam hodi chabbheyam.
642. पुढवी जलं च छाया, चउरिदियविसय-कम्मपरमाणू ।
छविहभेयं भणियं, पोग्गलदचं जिणवरेहिं ॥१९॥ Pudhavi jalan ca chāyā, caurisdiyavisaya-kammaparamāņā. Chavvihabheyam bhaniyam, poggaladavvaṁ jiņavarehim.
643. अंतादिमज्झहीणं, अपदेसं इंदिएहिं ण हु गेज्झं ।
जं दव्वं अविभत्तं, तं परमाणुं कहति जिणा ॥२०॥ Antādimajjahīnam, apadesam imdichim na hu geijham. Jam davvam avibhattam, tam paramánur kaharti jiņā.
644. वण्णरसगंधफासे, पूरणगलणाइ सव्वकालम्हि ।
खंदं इव कुणमाणा, परमाणू पुग्गला तम्हा ॥२१॥ Vannarasagandhaphase, pūranagalanäi savvakālamhi. Khandam iva kunamānā, paramānā puggalā tamhā.
645. पाणेहिं चदुहिं जीवदि, जीवस्सदि जो हु जीविदो पुर।
सो जीवो, पाणा पुण बलमिंदियमाउ उस्सासो ॥२२॥ Pāņehim caduhim jīvadi, jīvassadi jo hu jivido puvvam. So jīvo, pāņā puna balamiñdıyamāu ussāso.

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(640) The substance matter is of two kinds-in the form of an atom (paramāņu) and in the form of molecules. Molecules are of six kinds, while the atoms are of two kinds.
METAPHYSICS
(641) Gross-gross, gross, gross-fine, fine-gross, fine and fine-fine-these are the six kinds of the aggregate matter (skandha Pudgal). The earth etc. are its six examples.
(642) The earth, the water, the shadow, the objects of four senses, (except sight), the Karmic matter and the atoms-these are the six different forms of matter.
(643) Such a substance, as is devoid of dimensions i. e. two extremes and the middle, unextended, not to be perceived by the sense-organs and indivisible, has been called atom by the Jinas.
(644) Like the molecules, the atoms also possess the attributes of colour, taste, smell and touch, they remain everchanging by getting conjoined and disjoint. They therefore are called Pudgala.
(645) That which lives, will live and has lived through the instrumentality of the four types of vitalities (prāņa) is called soul (Jiva) and the four types of vitality are life-force, organs, life-span and respiration.

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SAMANASUTTAN
646. अणुगुरुदेहपमाणो, उवसंहारप्पसप्पदो घेदा।
असमुहदो ववहारा, णिच्छयणयदो असंखदेसो वा ॥२३॥ Anugurudehapamāņo, uvasaṁhärappasappado ceda. Asamuhado vavahäră, nicchayanayado asaṁkhadeso vā.
647. जह पउमरायरयणं, खित्तं खीरे पभासयदि खीर।
तह देही देहत्यो, सदेहमत्तं पभासयदि ॥२४॥ Jaha paumarāyarayanań, khittań khīre pabhäsayadi khiran. Taha dehi dehattho, sadehamattam pabhāsayadi.
648. आदा णाणपमाणं, णाणं णेयप्पमाणमुट्ठि ।
णेयं लोयालोयं, तम्हा गाणं तु सब्बगयं ॥२५॥ Adā nānapamānam, nānam neyappamānamudditham. Neyam loyāloyam, tamhā nānam tu sawagayam.
649. जीवा संसारत्या, णिबादा घेदणपगा दुविहा ।
उवओगलक्खणा वि य, देहादेहप्पवीचारा ॥२६॥ Jivā saṁsāratthā, ņivvādā cedanappagă duviha. Uvaogalakkhanā vi ya, dehādehappavicārā.
650. पुढविजलतेयवाऊ-वणप्फदी विविहथावरेइंदी।
बिगतिगचदुपंचक्खा, तसजीवा होति संखादी ॥२७॥ Pudhavijalateyavāū-vanapphadi vivihathavareisdi. Bigatigacadupancakkhā, tasajīva homti samkhadi.

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METAPLIYSICS
239
(646) From practical point of view, a soul has a small or big size according to the size of the body, on account of its undergoing expansion and contraction. But from real viewpoint, it is possessed of innumerable space-points (Pradeśas).
(647) Just as a ruby thrown into milk illuminates the whole milk only, so also an embodied soul illuminates its own body only.
(648) The soul is co-extensive with cognition, cognition is co-extensive with what is to be cognised, loka and aloka are cognizable, therefore cognition is all-pervasive.
(649) Jiva is of two kinds: mundane and emancipated; both of them are sentient and endowed with consciousness; even then the mundane souls have bodies while the emancipated ones do not.
(650) The earth, the water, the fire, the air and the plants are various kinds of immiobile beings with one sense organ. The mobile beings like conches etc. are possessed of two, three, four and five sense-organs.

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३६. सृष्टिसूत्र
36. Srstisutra 651. लोगो अकिट्टिमो खलु, अणाइणिहणो सहावणिबत्तो ।
जीवाजीवहिं फुडो, सव्वागासावयवो णिच्चो ॥१॥ Logo akiğimo khalu, aņāiņihaạo sahāvaṇivvatto. Jivājīvahiin phudo, savāgāsāvayavo nicco.
652. अपदेसो परमाणू, पदसमेत्तो य समयसद्दो जो ।
णिद्धो वा लुक्खो वा, दुपदेसादित्तमणुहवदि ॥२॥ Apadeso paramāṇā, padasametto ya samayasaddo jo. Ņiddho vā lukkho vă, dupadesădittamanuhavadi.
653. दुपदेसादी खंधा, सुहमा वा बादरा ससंठाणा।
पुढविजलतेउवाऊ, सगपरिणामेहिं जायते ॥३॥ Dupadesádi khamdha, suhumā vā bādara sasamthāņa. Pudhavijalateuvāū, sagapariņāmchim jäyarte.
654. ओगाढगाढणिचिदो, पुग्गलकायहिं सबदो लोगो ।
सुहुमेहि बादरेहि य, अप्पाओगेहिं जोग्गेहिं ॥४॥ Ogadhagadhaņicido, puggalakayahim savvado logo. Suhumchim bådarehi ya, appãogehim joggehim.
655. कम्मत्तणपाओग्गा, खंधा जीवस्स परिणई पप्पा ।
गच्छंति कम्मभावं, ण हि ते जीवेण परिणमिदा ॥५॥ Kammattanapaogså, khandhå sivassa parinaiṁ pappa. Gacchamti kammabhāvam, na hi tejivena parinamida.

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36. PRECEPTS ON UNIVERSE
(651) Verily, the world is uncreated; it has neither beginning nor end, it exists by its own nature; it is pervaded by the Jivas and Ajīvas; it exists in a part of the space and is eternal.
(652) An acom is unextended. Due to its being unextended, it is devoid of sound, and it is either smooth or rough i. e. with positive or negative charges. When the atoms are conjoined, they become subject to experience.
(653) The nolecules constituted by two or more atoms (and having two or more space-points) one either subtle or gross, one possessed of specific configuration, and in accordance with the transformation undergone by them, they assume the form of earth, water, fire or air.
(654) The universe is fully occupied by these subtle as well as gross molecules. Some of them are capable of being transformed into the karmic particles while others are not.
(655) The molecules are capable of being transformed into Karma as a result of the thought activity of the Jīva, yet this transformation is not caused by Jīva itself.

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242
SAMAŅASUTTAṀ
656. भावेण जेण जीवो, पेच्छदि जाणादि आगदं विसये । रज्जदि तेणेव पुणो, बज्झदि कम्म त्ति उवदेसो ॥६॥ Bhāvena jena jivo, pecchadi jānādi ägadam visaye. Rajjadi teneva puno, bajjhadi kamma tti uvadeso.
657. सव्वजीवाण कम्मं तु, संगहे छहिसागयं । सव्वेसु वि पएसेसु, सव्वं सव्वेण बद्धगं ॥७॥
Savvajīvāņa kammaṁ tu, saṁgahe chaddisāgayaṁ. Savvesu vi paesesu, savvaṁ savvena baddhagaṁ.
658. तेणावि जं कयं कम्मं, सुहं वा जइ वा दुहं । कम्मुणा तेण संजुत्तो, गच्छई उ परं भवं ॥८॥

Tenāvi jam kayaṁ kammaṁ, suhaṁ vā jai vă duhaṁ. Kammunā tena sanjutto, gacchatu param bhavam.
देहा,
659. ते ते कम्मत्तगदा, पोग्गलकाया पुणो वि जीवस्स । संजायंते देहंतरसंकमं पप्पा ॥९॥ Te te kammattagadā, poggalakāyā puno vi jivassa. Samjayamte dehă, dehamtarasaṁkamaṁ pappā.
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METAPHYSICS
243
(656) The mental attitude through which the soul perceives and knows the objects that come into its experience and is attached to them; it comes into bondage due to the same.
(657) The karmas, capable of binding every soul, come from six directions, and they all bind all the pradeśas i.e. regions of soul.
(658) Whatever good or evil Karmas are accumulated by a soul, associated with those very Karmas, it proceeds on to assume the next birth.
(659) Those very Paudgalic aggregates which have assumed the form of a Karma for a soul, now assume the different bodies when soul takes a new birth.

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UNIVERSE
SIDDHALOK
URDHVALOK
LOKAKASA
KADHIVALOK
ALOKAKASA
ADHOLOKA

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SAMANA SUTTAM

Part 4
Jaina Theory of Relativity
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३७. अनेकान्तसूत्र
37. Anekāntasutra 660. जेण विणा लोगस्स वि, ववहारो सम्बहा न निबहइ ।
तस्स भुवणेक्कगुरुणो, णमो अणेगंतवायस्स ॥१॥ Jema vinā logassa vi, vavahāro sawahā na niwahai. Tassa bhuvanekkaguruno, șamo ancgaṁtaváyassa.
661. गुणाणमासओ दव्वं, एगदवस्सिया गुणा ।
लक्खणं पज्जवाणं तु, उभओ अस्सिया भवे ॥२॥ Gunāņamāsao davvaṁ, cgadavvassiya gurā. Lakkhanam pajjarānam tu, ubhao assiya bhave.
662. दबं पज्जवविउयं, दबविउत्ता य पज्जवा गत्यि ।
उपाय-ट्ठिइ-भंगा, हंदि दवियलक्षणं एयं ॥३॥ Davvaṁ pajjavaviuyan, davvaviutta ya pajjavā natthi. Uppāya-thii-bhamga, hamdi daviyalakkhanam eyam.
663. ण भवो भंगविहीणो, भंगो वा णत्यि संभवविहीणो ।
उप्पादो वि य भंगो, ण विणा धोब्वेण अत्येण ॥४॥ Ņa bhavo bhargavihino, bhango và natthi sambhavavihiro. Uppādo viya bhange, na vinā dhovvena atthena.
664. उप्पादट्ठिदिभंगा, विज्जते पज्जएसु पज्जाया ।
दव्वं हि संति नियदं, तम्हा दबं हवदि सब्बं ५॥ Uppādathidibhanga, vijante paijaesu paijaya. Davam hi santi niyadan, tamhå davvar havadi savvam.

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37. THE PRECEPTS ON NON-ABSOLUTISM
(660) Without whom, even the worldly affairs can not be carried out, I bow to that Anekantavāda (non-absolutism), the only preceptor of the world.
(661) The substance is the abode of attributes and the same are inhered by the substance. The distinctive characteristic of mode is that it depends on both.
(662) There is no substance without the modes, nor are the modes without substance. The characteristics of substance are origination, permanence and destruction.
(663) There is no origination without destruction, no destruction without origination, while neither origination nor destruction is possible without a permanent substance,
(664) The origination, permanence and destruction belong to the modes (and not to the substance), but since modes are definitely of the form of a substance, everything whatsoever is the form of a substance.

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SAMAŅASUTTAM
665. समवेदं खलु दव्वं, संभवठिदिणाससणिदट्ठेहिं । एक्कम्मि चेव समये, तम्हा दव्वं खु तत्तिदयं ॥६॥
Samavedam khalu davaṁ,
sambhavaṭhidiņāsasaṇnidaṭṭhehim. Ekkammi ceva samaye, tamhã davvaṁ khu tattidayaṁ.
248
666. पाडुब्भवदि य अन्नो, पज्जाओ पज्जाओ वयदि अन्नो । दव्वस्स तं पि दव्वं, णेव पणटुं णेव उप्पनं ॥७॥
Pādubbhavadi ya anno, pajjão pajjão vayadi anno. Davwassa tam pi davam, neva panattham neva uppannam.
667 पुरिसम्मि पुरिससदो, जम्माई - मरणकालपज्जन्तो । तस्स उ बालाईया, पज्जवजोया बहुवियप्पा ॥८॥ Purisammi purisasaddo, jammai-maranakālapajjanto. Tassa u bālātyā, pajjavajoyā bahuviyappa.
668. तम्हा वत्थूणं चिय, जो सरिसो पज्जवो स सामन्नं । जो विसरिसो विसेसो, य मओऽणत्यंतरं तत्तो ॥९॥
Tamhā vatthūņaṁ ciya, jo sariso pajjavo sa sāmannaṁ. Jo visariso viseso, ya mao' ņatthamtaram tatto.
669. सामन्न अह विसेसे, दब्बे णाणं हवेइ अविरोहो ।
साहइ तं सम्मत्तं, गहु पुण तं तस्स विवरीयं ॥ १०॥ Sāmanna aha visese, davve ṇāṇaṁ havei aviroho. Sahai tam sammattaṁ, ṇahu puna tam tassa vivariyaṁ.
670. पिउ पुत्त - णत्तु भव्वय - भाऊणं एगपुरिससंबंधो ।
णय सो एगस्स पिय, त्ति सेसयाणं पिया होइ ॥ ११ ॥ Piu-putta-nattu-bhavvaya-bhāūṇaṁ egapurisasambandho. Na ya so egassa piya, tti sesayāṇaṁ piyā hoi.

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TI LEORY OF RELATIVITY
249
(665) Since at one and the same moment the substance is subject to three states - viz, origination, permanence and destruction-these three states verily constitute a substance.
(666) The mode of a substance which emerges is one and that which vanishes is other than it, while the substance neither emerges, not vanishes.
(667) The individual remains the same person from his birth till the time of death, though he assumes the various states of childhood etc.
(668) All the modes of the things which are common to all of them are universal, while those which are not, are particular but both belong to the same.
(669). The cognitions of a substance are universal and particular and are uncontradicted. This is the right cognition whereas the contrary to it is not.
(670) One and the same person assumes the relationship of father, son, grandson, nephew and brother, but he is the father of one whose he is and not of the rest (so is the case with all the things),

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250
SAMAŅASUTTAM 671. सवियप्प-णिवियप्पं इय, पुरिसं जो भणेज्ज अवियप्पं ।
सवियपमेव वा णिच्छएण, ण स निच्छओ समए ॥१२॥ Saviyappa-niviyappam iya, purisam jo bhaneja aviyappam. Saviyappameva vă nicchamna, na sa nicchao samae.
672. अनोत्राणुगयाणं, 'इमं व तं वत्ति विभयणमजुत्तं ।
जह दुद्ध-पाणियाणं, जावंत विसेसपज्जाया ॥१३॥ Annonnānugayānam, "imam va tari va ti vibhyanamajuttam. Jaha duddha-pāniyānam, javamta visesapajjaya.
673. संकेज्ज याऽसंकितभाव भिक्खू, विभज्जवायं च वियागरेज्जा।
भासादुगं धम्मसमुट्ठितेहिं, वियागरेज्जा समया सुपने ॥१४॥ Sankeja ya'samkitabhāva bhikkhi, vibhajjavāyam ca viyāgard Bhäsädugaṁ dhammasamuķhitchiin, viyāgarejjā samaya supanne.
३८. प्रमाणसूत्र 38. Pramānasūtra
(अ) पञ्चविध ज्ञान (a) Pancavidha Jñāna 674. संसयविमोह-विभय-विवज्जियं अप्पपरसरुवस्स।
गहणं सम्मं णाणं, सायारमणेयभेयं तु ॥१॥ Samsayavimoha-vibbhaya-vivajjiyam appaparasarūvassa. Gahaņaṁ sammaṁ ņaņań, såyāramancyabheyam tu.
675. तत्य पंचविहं नाणं, सुयं आभिनिबोहियं ।
ओहिनाणं तु तइयं, मणनाणं च केवलं ॥२॥ Tattha pancaviham nánań, suyam abhinibohiyam. Ohinānam tu taiyam, mananānam ca kevalam.

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THEORY OF RELATIVITY
251
(671) A person is certainly possessed of alternative relationships and also assumes single relationship. But one exclusively ascribes to this person either the former or the latter relationship, is certainly not wellversed in the scriptures.
(672) The particular qualities (of a substance) are mixed together just like milk and water, so it is not justifiable "to exclusively distinguish them as 'this' or 'that' quality.
(673) A monk, who is doubtful about the meaning of a verse, should adopt without any pride the relative point of view in his interpretation. A wise monk, while dealing with other monks following the right path in their practice of religion, should preach with eqanimity in a truthful and unequivocal language.
38. PRECEPTS ON VALID KNOWLEDGE
(a) Five kinds of knowledge
(674) Such a grasping of the nature of itself and that of other things, as is free from doubt, mistake and uncertainty is called the right cognition; it is of a determinate form and is of various types.
(675) The knowledge is of five kinds: Mati-Jñana i. e. knowledge derived through the five senses and the mind, ŚrutaJñana i. e. knowledge obtained from the scriptures, AvadhiJnāna (clairvoyance) Manahaparya-Jñāna i. e. telepathy and Kevala-Jñana i. e. omniscience.

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252
SAMAŅASUTTAM 676. पंचेव होंति णाणा,मदिसुदओहीमणं च केवलयं ।
खयउवसमिया चउरो, केवलणाणं हवे खइयं ॥३॥ Parceva hořti nāņă, madisudaohimanaṁ ca kevalayam. Khayauvasanuiya cauro, kevalaņāņam have khaiyam.
677. ईहा अपोह वीमंसा, मग्गणा य गवेसणा ।
सण्णा सती मती पण्णा,सब्बं आभिणिबोधियं ॥४॥ ină apoha vimaṁsā, magsaņa ya gavesanā. Sanná sati mati pannā, savvar ábhiņibodhiyam.
678. अत्थाओ अत्यंतरमुवलंभे तं भणंति सुयणाणं ।
आभिणिबोहियपव्वं, णियमेण य सदयं मूलं ॥५॥ Atrhão atthamtaramuvalambhe tam bhaṇanti suyaņāņań. Ābhiņibohiyapuvvar, niyamana ya saddayam mūlar.
679. इंदियमणोनिमित्तं, जं विण्णाणं सुयाणुसारेणं ।
निययतत्युत्तिसमत्थं, तं भावसुयं मई सेसं ॥६॥ Irdiyamanonimittar, ja vinnånaṁ suyåņusārenań. Niyayatatthuttisamatthar, iam bhāvasuyam mai sesam.
680. मइपुव्वं सुयमुत्तं, न मई सुयपुब्बिया विसेसोऽयं ।
पुवं पूरणपालण-भावाओ जं मई तस्स ॥७॥ Maipuvam suyamuttam, na mai suyapuvviya viseso'yam. Puvvam pūraņapālaņa -bhāvāo jaṁ mai tassa.
681. अवहीयदित्ति ओही, सीमाणाणेत्ति वणियं समए ।
भवगुणपच्चय-विहियं, तमोहिणाण ति णं बिंति ॥८॥ Avahiyaditti ohi, simananati vanniyar samae. Bhavagunapaccaya-vihiyaṁ, tamohiņāņa tri ņam binti.

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(676) Knowledge is thus of five kinds: sensory knowledge, scriptural knowledge, clairvoyance, telepathy and omniscience. The first four result from substance cum annihilation of the relevant Karmas, while omniscience result after total annihilation of Karmas.
(677) Reflection on what has been perceived, reasoning, questioning, examuning, searching, understanding and judgingthese are the varieties of sensory knowledge
(678) Śruta-Jñāna is said 10 consist in comprehension of the nieaning of words that are heard or it is derived from the senses and the mind and it as a rule is bou of words
(679) The knowledge which is required through the senses and the mind by hearing or reading the scripture and which is capable of expressing its content is called Bhāva-śrutajñāna, the rest of the knowledge (acquired through thought-activities and the senses) is matijñāna.
(680) The Śrutajñāna is acquired through matijñāna while the matijñāna is not acquired through Śrutajñāna, but in the act of fostering thoughts, it is the characteristic of matijñāna that it precedes the Śrutajñāna
(681) The type of cognition which limits the direct) knowledge is called (Avadhi-Jñana) I e clairvoyance, in the scriptures, it is also called sīmājñāna 1. e. limited cognition This avadhi-jñana is of two types - viz one that is born on account of a certain type of birth and one thaus born on account of the practice of certain various qualities.

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SAMAŅASUTTAM 682. चिंतियमचिंतियं वा, अद्धं चिंतिय अणेयभेयगयं ।
मणपज्जव त्ति णाणं, जं जाणइ तं तु णरलोए ॥९॥ Cimtiyamacimtiyam vā, addham camtiya aneyabheyagayam. Manapajjava ttinānam, jam janai tan tunaraloe.
683. केवलमेगं सुद्धं, सगलमसाहारणं अणंतं च ।
पायं च नाणसद्दो, नामसमाणाहिगरणोऽयं ॥१०॥ Kevalamegaṁ suddham, sagalamasāhāraṇam anamtaṁ ca. Pāyam ca nānasaddo, nāmasamānāhigaranoyan.
684. संभिन्नं पासंतो, लोगमलोगं च सवओ सब्बं ।
तं नत्थि जं न पासइ, भूयं भव्वं भविस्सं च ॥११॥ Sambhinnar påsarto, logamalogar ca savvao savām. Tam natthi jań na pasai, bhūyaḥ bhavam bhavissaṁ ca.
(आ) प्रत्यक्ष-परोक्ष प्रमाण (a) Pratyaksa-Paroksa Pramana 685. गेहणइ वत्युसहावं, अविरुद्धं सम्मरूवं जं णाणं।
भणियं खु तं पमाणं, पच्चक्खपरोक्खभेएहि ॥१२॥ Gehaņai vatthusahávam, aviruddhar sammarūvam jam nånań. Bhaniyam khu tam pamāṇam, paccakkhaprokkhabhechim.
686. जीवो अक्खो अत्थबवण-भोयणगुणनिओ जेणं ।
तं पइ वट्टइ नाणं, जे पच्चक्खं तयं तिविहं ॥१३॥ Jivo akkho atthvvavana-bhoyanagunannio jenam. Tam pai vartai nānam,je paccakkham tayam āviham.
687. अक्खस्स पोग्गलकया,जं दबिन्दियमणा परा तेणं ।
तेहिं तो जं नाणं, परोक्खमिह तमणुमाणं व ॥१४॥ Akkhassa poggalakayā, jam davvindiyamaņā para teñam. Tehim to jam nāṇam, parokkhamiha tamanumăņam va.

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(682) In this world of human beings, that type of cognition is called manahaparyayajñāna, which comprehends other's thought, that is already entertained, that is not yet entertained or that is only half entertained, and so on. It is of many types.
(683) That type of cognition which is one, pure, perfect, extra-ordinary, endless, is called Kevalajñāna, and here as usual the generic word jñāna is to be added to the specific word denotative of a particular jñāna Type.
(684) Kevala-Jõāna grasps in one sweep all that is in this universe and beyond the universe in its entirety, certainly, there is nothing in the past, future and the present which is not grasped by this type of cognition.
(Ā) PRECEPTS ON DIRECT AND INDIRECT
KNOWLEDGE
(685) That cognition which grasps the nature of things in a proper and uncontradicted form is called pramăņa; it is of two types-viz. Pratyakșa (direct) and paroksa (indirect).
(686) The word 'akşa' means a soul either because it covers the entire range of the things or because it enjoys these things (the two meanings depending on two different etymologies of the word 'akşa' and the type of cognition, which is had be an akşa is called pratyakşa; it is of three sub-types.
(687) The physical sense-organs and the internal organ i.e. mind, are something alien to an akşa or self, and the type and the type of cognition had through the instrumentality of these two is called parokşa-just like inferential cognition.

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SA.MAŅASUTTAM 688. होंति परोक्खाई मइ-सुयाई जीवस्स परनिमित्ताओ ।
पुब्बोवलद्धसंबंध-सरणाओ वाणुमाणं व ॥१५॥ Honti parokkhāim mai-suyair jīvassa paranimittäo. Puvvovaladdhasambaṁdha-saraņão vâņumānam va.
689. एगतेण परोक्खं, लिंगियमोहाइयं च पच्चक्खं ।
इंदियमणोभवं जं, तं संववहारपच्चक्खं ॥१६॥ Egamteņa parokkha, lingiyamohaiyaṁ ca paccakkham. Imdiyamaņobhavam jař, tam saṁvavahărapaccakkham.
३९. नयसूत्र
39. Nayasūtra 690. जं णाणीण वियप्पं, सुयभेयं वत्थुअंससंगहणं ।
तं इह जयं पउत्तं, णाणी पुण तेण णाणेण ॥१॥ Jam ņānīņa viyappan, suyabheyaṁ vatthuaṁsasamgahaņam, Tam iha nayam pauttam, ņāņi puna teņa ņāņeņa.
691. जम्हा ण णएण विणा, होइ णरस्स सियवायपडिवत्ती।
तम्हा सो बोहब्बो, एयंतं हतुकामेण ॥२॥ Jamhä na naeņa viņā, hoi narassa siyavāyapadivata. Tamha so bohavvo, eyartan hartukāmena.
692. धम्मविहीणो सोक्खं, तण्हाछेयं जलेण जह रहिदो ।
तह इह वंछइ मूढो, णयरहिओ दबणिच्छिती ॥३॥ Dhammavihiņo sokkham, tanhâcheyam jaleņa jaha rahido. Taha iha vaṁchai mīļho, nayarahio davvanicchiti.
तित्थयरवयणसंगह-विसेसपत्थार-मूलवागरणी। दबट्टिओ य पज्जवणओ, य सेसा वियप्पा सिं ४॥ Titthayaravayanasamgaha-visesapathāra-mulavāgarani. Davvarthio ya pajjavanao, ya seså viyappa siṁ.

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(688) The two cognitions mati and Sruta are paroksa i.e. indirect because they are acquired by a soul through the instrumentality of something alien to itself or because they are born of the memory of relationship grasped earlier, just like inferential cognition.
(689) In a real sense, the cognition acquired through the other sources is parokșa i. e. indirect while cognition acquired directly by the soul is pratyakşa. But the cognition, born of a sense-organ is 'pratyakşa', practically so called.
39. PRECEPTS ON VIEW-POINT
(690) The thought activity which grasps only one aspect of an object with the aid of scriptures, is called Naya. He who possesses such knowledge is wise.
(691) Since without a (knowledge of) naya a man cannot have a knowledge of syādvāda (the doctrine of conditional statement). A knowledge of naya can be had by one who is desirous of destroying all the extremes.
(692) Just as an irreligious person desired to attain bliss without practising religion or a thirsty person desires to quench his thirst without using water, similarly the fool desires to determine the nature of a substance without taking recourse to naya.
(693) The entire body of the teachings of Tirthankara taken in its entirety and taken in its particular details is to be explained with the help of two basic standpoints (nayas)-viz that substantial point of view (dravyārthikanaya) and that modificational point of view (paryāyārthikanaya). The rest of them are the offshoots of these two.

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SAMAŅASUTTAM 694. दबट्ठियवत्तवं, अवत्थु णियमेण पज्जवणयस्स ।
तह पज्जववत्थु, अवत्थुमेव दबट्टियनयस्स ५॥ Davvarthiyavattavvar, avatthu niyamena pajjavanayassa, Taha pajjavavatthu, avatthumeva dawanhiyanayassa.
695. उप्पज्जति वियंति य, भावा नियमेण पज्जवनयस्स ।
दवट्टियस्स सव्वं, सया अणुप्पत्रमविण8 ॥६॥ Uppajjamti viyami ya, bhāvā niyamena pajjavanayassa. Dawathiyassa savam, sayā aṇuppannamaviņarthaí.
696. दबट्ठिएण सव्वं, दव्वं तं पज्जयट्टिएण पुणो ।
हवदि य अन्नमणन्नं, तक्काले तम्मयत्तादो ॥७॥ Davvatļhiena savam, davvaṁ tam pajayathiena puno. Havadi ya annamanannar, takkale rammayattādo.
697. पज्जय गउणं किच्चा, दब्बं पि य जो हु गिण्हइ लोए ।
सो दवत्थिय भणिओ. विवरीओ पज्जयत्थिणओ ॥८॥ Paijaya gaunań kiccă, davvam pi ya jo hu ginhai loe. So davvatthiya bhaņio, vivario pajayatthiņao.
698. नेगम-संगह-ववहार-उज्जुसुए चेव होई बोधव्वा ।
सद्दे य समभिरूढे, एवंभूए य मूलनया ॥९॥ Negama-saṁgaha-vavahāra-ujjusue ceva hoi bodhavvá. Sadde ya samabhirudhe, evabhūe ya mülanayä.
699. पढमतिया दव्वत्थी, पज्जयगाही य इयर जे भणिया ।
ते चदु अत्यपहाणा, सहपहाणा हु तिणि या ॥१०॥ Padhamariya davvatthi, paijayagähi ya iyara je bhaniyā. Te cadu atthapahåņā, saddapahāņā hu tinni ya.

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(694) What is said from the substantial view-point appears, as a rule, unreal from the modal view-point. Similarly what is said from the modal view-point appears unreal from the substantial view-point.
(695) From the modal view-point, things necessarily originate and perish. But from the substantial view-point, there is neither origination nor destruction.
(696) From substantial point of view, everything is of the form of substance (always remaining the same), but from modal view-point every thing differs from time to time. From each particular stand-point, a thing appears to its corresponding form.
(697) The stand-point which gives secondary status to the modes and only grasps the substance, is called substantial viewpoint, while the opposite to it is called modal view-point.
(698) Naigam, sarngraha, vyavahāra, jusūtra, sabda, samabhirudha and evambhūta-these are the seven basic standpoints.
(699) The first three fall under the category of substantial view-point, while the remaining four come under the modal view-point. Among these seven, the first four give eminence to meaning, while the remaining three to the word.

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SAMAŅASUTTAN
700. णेगाइं माणाई, सामन्नोभयविसेसनाणाहं ।
जं तेहिं मिणइ तो, णेगमो णो णेगमाणो त्ति ॥११॥ Negăim manāim, samannobhayavisesanānähan. Jaṁ tehim minai to, negamo nao nepamāṇo tti.
701. णिवित्त दव्वकिरिया, वट्टणकाले दु जं समाचरणं ।
तं भूयणइगमणयं, जह अज्नदिणं निबुओ वीरो ॥१२॥ Nivvitta davvakiriyā, vattanakāle du jam samăcaranam. Taṁ bhūyaniganunayam, jaha ajadıņam nivvuo viro.
702. पारद्धा जा किरिया, पयणविहाणादि कहइ जो सिद्धं ।
लोए य पुच्छमाणे, तं भण्णइ वट्टमाणणयं ॥१३॥ Páraddhā jā kırıya, payunavihāņādı kahai jo siddham. Loe ya pucchamāne, tam bhannai vațiamananayaṁ.
703. णिप्पण्णमिव पयंपदि, भाविपदत्थं णरो अणिपणं ।
अप्पत्थे जह पत्थं, भण्णइ सो भावि णइगमो त्ति णओ ॥१४॥ Ņippannamiva payampadi, bhāvipadattham naro aạipannan. Appatthe jaha pattham, bhannai so bhāvi ņaigamo tti nao.
704. अवरोप्परमविरोहे, सब्बं अत्थि त्ति सुद्धसंगहणे।
होइ तमेव असुद्धं, इगजाइविसेसगहणेण ॥१५॥ Avaropparamavirohe, savvain atthi tti suddhasaṁgahaņe. Hoi tameva asuddham, igajāivisesagahaņena.
705. जं संगहेण गहियं, भेयइ अत्थं असुद्धं सुद्धं वा ।
सो ववहारो दुविहो, असुद्धसुद्धत्थभेयकरो ॥१६॥ Jam saṁgahena gahiyam, bheyai atham asuddhari suddham và So vavahāro duviho, asuddhasuddhatthabheyakaro.

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(700) Naigam Naya deals with both the aspects of a thing, that is, generic as well as specific aspects, as the case might be, in order to know this, it knows the thing in its various forms.
(701) Naigam Naya is of three kinds, according to the three tenses. The past, the present and the future.
(702) To describe the work as "has been done" when asked, the moment it has been started, is known as the Vartamāna Naigam Naya, for, example the food is said to have been cooked when the cooking has just been started.
(703) To say that an act, which is to be performed in future has been completed, though incomplete is an example of Bhavisya Naigam Naya e. g. when a person is about to start, we say "he has gone"
(704) There are two kinds of saṁgrahanaya-suddhasamgrahanaya and aśuddhasaṁgrahanaya. In suddhasamgrahanaya, we accept only one common characteristic of thingsexistence, ignoring all the mutual conflicting characteristics, while in Aśuddhasamgrahanaya, we accept the generic class characteristic of things.
(705) That which distinguishes between the pure synthetic approach and impure synthetic approach about the thing is called Vyavahāranaya. This Vyavahāranaya is further of two types. complete distinguishing and incomplete distinguishing.

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SAMAŅASUTTAM 706. जो एयसमयवट्टी, गिणइ दब्वे धुवत्तपज्जायं ।
सो रिउसुत्तो सुहमो, सब्बं पि सदं जहा खणियं ॥१७॥ Jo eyasamayavarñ, gihnai davve dhuvatrapajjåyan. So riusutto suhumo, savvam pi saddam jana khaniyam.
707. मणुयाइयपज्जाओ, मणुसो त्ति सगट्टिदीसु बट्टतो ।
जो भणइ तावकालं, सो यूलो होइ रिउसुत्तो ॥१८॥ Manuyaiyapajjao, manuso i sagarthidisu vartamto. Jo bhaņai tavakālam, so thūlo hoi riusutto.
708. सवणं सपइ स तेणं, व सप्पए वत्थु जं तओ सहो ।
तस्सत्यपरिग्गहओ, नो वि सहो त्ति हेउ व ॥१९॥ Savanam sapai sa tenan, va sappae vatthu jam tao saddo. Tassatthapariggahao, nao vi saddo tti heu wa.
709. जो वट्टणं ण मण्णइ, एयत्थे भिन्नलिंगआईणं ।
सो सहणओ भणिओ, णेओ पुस्साइआण जहा ॥२०॥ Jo vastaņań na mannai, cyatthe bhinnalisgaaiņam. So saddanao bhaņio, ņeo pussäiāņa jaha.
710. अहवा सिखे सरे, कीरइ जं कि पि अत्यववहरणं ।
तं खलु सहे विसयं, 'देवों सदेण जह देवो ॥२१॥ Ahava siddhe sadde, kirai jam kiṁ pi athavavaharanam Tam khalu sadde visayam, 'devo' saddena jaha devo.
711. सहारूढो अत्थो, अत्यारूढो तहेव पुण सहो ।
भणइ इह समभिरूडो, जह इंद पुरंदरो सक्को १२२॥ Saddárūdho atho, athārudho taheva puņa saddo. Bhanai iha samabhirudho, jaha inda puramdaro sakko.

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(706) The naya which grasps the evanescent modes of an eternal substance, is called Ṛjusūtra naya, for example 'to say that' all the sound is momentary'.
263
(707) On the other hand that naya which attritubes a mode like man-ness etc. to a being, throughout the course of that period during which this being continues to exhibit that mode is the sub-type ofṚjusūtranaya,called Sthūlarjusūtranaya.
(708) Śapana, i. e."calling", is a word, or that which calls is word, or through which an object is reffered to is also a word. It is called "Śabdanaya" because it grasps the meaning of the word.
(709) The naya that differentiates the meaning of the words according to their use, as gender etc., in a sentence is called sabda naya, for example, the word 'pusya' denotes a particular Nakṣatra, while the word 'Puşya' denotes a particular "Tārikā'.
(710) The naya which grasps the meaning of the word according to its etymology, is also called 'Sabdanaya', for example, the word 'deva' generally means God.

(711) Every word is followed by a specific meaning and vice-versa. The different synonymous words have their respective connotations even if the same object is referred to by them. For example, the word, Indra, Purandar and Śakra connote the same object, yet they have their respective meaning to. This is known as Samabhirūḍhanaya.
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712. एवं जह सद्दत्थो, संतो भूओ तदन्नहाऽभूओ । तेणेवंभूयनओ, सद्दत्थपरो विसेसेण ॥२३॥
Evam jaha saddattho, samto bhūo tadannahā bhūo. Tenevambhūyanao, saddatthaparo visesena.
SAMANASUTTAM
713. जं जं करेइ कम्मं, देही मणवयणकायचेट्ठादो ।
तं तं खु णामजुत्तो, एवंभूओ हवे स णओ ॥२४॥
Jaṁ jaṁ karei kammaṁ, dehi maṇavayaṇakāyacṇṭṭhādo. Tam tam khu nņāmajutto, evaṁbhūo have sa ṇao.
४०. स्याद्वाद व सप्तभङ्गीसूत्र
40. Syādvāda va Saptabhargisūtra
714. अवरोप्परसावेक्खं, णयविसयं अह पमाणविसयं वा । तं सावेक्खं भणियं णिरवेक्खं ताण विवरीयं ॥ १ ॥ Avaropparasävekkhaṁ, ṇayavisayaṁ aha pamāṇavisayaṁ vā. Tam såvekkham bhaniyam, niravekkhaṁ tāņa vivarīyaṁ.
.
715. नियमणिसेहणसीलो, णिपादणादो य जो हु खलु सिद्धो ।

सो सियसदो भणिओ, जो सावेक्खं पसाहेदि ॥२॥ Niyamanisehanasīlo, nipādaṇādo ya jo hu khalu siddho. So siyasaddo bhaṇio, jo sāvekkhaṁ pasāhedi.
716. सत्तेव हुंति भंगा, पमाणणयदुणयभेदजुत्ता वि । सिय सावेक्खं पमाणं, णएण णय दुणय णिरवेक्खा ॥३॥ Satteva humti bhaṁgā, pamāṇaṇayaduṇayabhedajuttă vi. Siya sāvekkhaṁ pamāṇaṁ, ṇaeṇa ṇaya duṇaya ṇiravekkhā.
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(712) A word only applies to an object in case it behaves in the manner suggested by the (etymological) meaning of the word, denoting it and not in case it does not behave in that manner. This is what is maintained by the naya, called "Evaṁbhūtanaya". Hence this particular naya cling to the particular meaning of the word.
(713) Whatever an act a person is now performing, through the instrumentality of his mind, speech or body, a name corresponding to that act is to be applied to this person, this is what is maintained by the naya called Evaṁbhūtanaya (e. g. A person is called teacher only while he is teaching).
40. SYĀDVĀDA & SAPTABHANGI SŪTRA
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(714) The object of naya or pramāņa; if it is conditional, is called relative, and if not, absolute. The object whether of naya or pramāņa, is called relative, if it is conditional, and absolute, if it is unconditional.

(715) The word 'Syat' is said to be one that negates all unconditionality, one that is of the grammatical form called nipāta (an underived particle) and one that demonstrates all things as conditional.
(716) The predications are seven be they of the form of pramāṇa or a naya proper or a naya improper. The statement characterized by syat (in same respect) is pramāṇa, that which does not rule out the other probabilities is naya proper, and that which absolutely negates the other probabilities is naya improper.
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SAMAŅASUTTAM 717. अत्थि त्ति पत्थि दो वि य, अव्वत्तवं सिएण संजुत्तं ।
अबत्तबा ते तह, पमाणभंगी सुणायब्वा ॥४॥ Atthi tti natthi do vi ya, Avvattavvam siena samjuttan, Avvattavvă te taha, pamāṇabhařgi sunāyavva.
718. अत्थिसहावं दबं, सहवादीसु गाहियणएण ।
तं पि य पत्थिसहावं, परदब्बादीहि गहिएण ॥५॥ Atthisahāvar davvar, saddavvādisu gāhiyaņaeņa. Tam pi ya şatthisahāvar, paradavvădihi gahieņa.
719. उहयं उहयणएण, अबत्तवं च तेण समुदाए ।
ते तिय अब्बत्तब्बा, णियणियणयअत्थसंजोए ॥६॥ Uhaya uhayanacņā, avvattavvar ca toņa samudāe. Te tiya avvattawă, șiyaniyaņayaatthasaṁjoe.
720. अत्यि त्ति पत्थि उहयं, अबत्तवं तहेव पुण तिदयं ।
तह सिय णयणिरवेक्खं, जाणसु दबे दुणयभंगी ॥७॥ Atthi tti natthi uhayan, avvattavvam raheva puna tidayam. Taha siya nayaņiravekkham, jänasu dawe dunayabhangi.
721. एकणिरुद्ध इयरो, पडिवक्खो अवरे य सभावो।
सब्बेसिं स सहावे, कायब्बा होइ तह भंगा ॥८॥ Ekniruddhe iyaro, padivakkho avare ya sabbhāvo. Savvesiṁ sa sahāve, kāyavvä hoi taha bhangā.
४१. समन्वयसूत्र
41. Samanvayasūtra 722. सव्वं पि अणेयंतं, परोक्खरूवेण जं पयासेदि ।
तं सुयणाणं भण्णदि, संसय-पहुदीहि परिचत्तं ॥१॥ Savvam pi aneyamtam, parokkharūveņa jam payåsedi. Tam suyanānam bhannadi, sansaya-pahudihi paricattarm.

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(717) 'Is', 'is not', 'is and is not', 'is indescribable', 'is and is indescribable', 'is not and indescribable', and 'is, is not and is indescribable'-these seven predications, each containing the word 'syat' constitute predications of the form of Pramāņa.
(718) Each substance grasped in the form of 'this substance' etc. is of the nature of something existent, the same grasped in the form of 'a substance other than this one' etc. is of the nature of something non-existent.
(719) When grasped in both the above forms it is of the nature of samething existent as well as non-existent, when simultaneously grasped in both the above forms, it is something indescribable in three additional forms, in as much as, it is at the same time also treated as something existent, something nonexistent, or something both existent and non-existent.
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(720) 'Is', 'Is not', 'is and is not', 'is indescribable', 'is and is indescribable' 'is not and is indescribable', and 'is, is not and is indescribable these very seven predications, pertaining to a substance, when characterized by 'syat' (in some respect are called improper nayas
(721) When one property of a thing is grasped, the property opposed to it is also grasped automatically because both these properties constitute the nature of this thing. Thus in respect of nature of all things, the afforesaid predications are to be made.

41 PRECEPTS ON RECONCILIATION
(722) That (knowledge) which reveals the multiple aspects of the things in an indirect form and is free from any doubt etc. is designated as scriptural knowledge.
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723. लोयाणं ववहारं, धम्म-विवक्खाइ जो पसाहेदि । सुयणाणस्स वियप्पो, सो वि णओ लिंगसंभूदो ॥२॥ Loyānam vavahāram, dhamma-vivakkhai jo pasāhedi. Suyaṇāṇassa viyappo, so vi ṇao liṁgasaṁbhūdo.
SAMANASUTTAM
724. णाणाधम्मजुदं पि य, एयं धम्मं पि वुच्चदे अत्थं ।
तस्यविवक्खादो, णत्यि विवक्खा हु सेसाणं ॥ ३ ॥
Ṇāṇādhammajudaṁ pi ya, eyaṁ dhammaṁ pi vuccade attham Tasseyavivakkhādo, ṇatthi vivakkhā hu sesāṇaṁ.
725. ते सावेक्खा सुणया, णिरवेक्खा ते वि दुष्णया होंति । सयल - ववहार- सिद्धी, सुणयादो होदि नियमेण ॥४॥ Te sāvekkhā suṇayā, ṇiravekkhā te vi duṇṇayā hoṁti. Sayala-vavahara-siddhi, sunayādo hodi niyamena.
726. जावंतो वयणपधा, तावंतो वा नया 'वि' सहाओ ।
ते चैव य परसमया, सम्मत्तं समुदिया सब्बे ॥५॥
Jāvamto vayanapadhā, tāvamto va nayā 'vi saddão. Te ceva ya parasamayā, sammattaṁ samudiyā savve.
727. परसमएगनयमयं, तप्पडिवक्खनयओ निवत्तेज्जा । समए व परिग्गहियं परेण जं दोसबुद्धीए ॥६॥ Parasamaeganayamayaṁ, tappaḍivakkhanayao nivattejä. Samae va pariggahiyam, pareṇa jaṁ dosabuddhie.
728. णिययवयणिज्जसच्चा, सव्वनया परवियालणे मोहा ।
ते उण ण दिट्ठसमओ, विभयइ सच्चे व अलिए वा ॥७॥ Niyayavayaṇijjasaccā, savvanayā paraviyālaṇe mohā. Te una na ditthasamao, vibhayai sacce va alie vā.

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(723) That (knowledge) which makes possible the transactions of the people and illuminates the desired property of the thing, is a naya which is subtype of śrutajñāna and born of a probans.
(724) Although a thing is possessed of so many properties, yet it is referred to by only one of these properties, because at that time exposition of only that property is required and not the remaining others.
(725) The view, which accepts the relativity or mutual dependence of these properties, is a case of naya proper (Sunaya) while the view that does not, is a case of nayaimproper (Durnaya) It is the rule that all the transactions become successful when based on a naya proper.
(726) There are as many points of view as their are modes of expression. In case the word "also" is employed every statement or expression represents Jaina position. The same provides an alien position, in case the word is not employed. Certainly right understanding demands a synthetic approach to all the statements about the thing.
(727) Any specific extremistic view point adopted by rival, should be refuted by pointing out its rival view-point. The same should be our process, in case same person, following our own religious traditions adopts out of same faulty understanding any extremisuc view.
(728) All view-points (nayas) are true in respect of what they have themselves to say but they are false so far as they refute a rival view-point (naya) One who is well-versed in the scriptures, should not divide the view.points (nayas) into true and false ones

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SAMAŅASUTTAN 729. न समेन्ति न य समेया, सम्मत्तं नेव वत्थुणो गमगा ।
वत्थुविधायाय नया, विरोहओ वेरिणो चेव ॥८॥ Na samenti na ya sameyā, sammattam neva vatthuno gamagd, Vatthuvighāyāya nayā, virohao verino ceva.
730. सब्बे समयंति सम्मं, चेगवसाओ नया विरुद्धा वि।
भिच्च-ववहारिणो इव, राओदासीण-वसवत्ती॥९॥ Savve samayanti sammań, cegavasão naya viruddhā vi. Bhicca-vavahārino iva, rāodāsina-vasavata.
731. जमणेगधम्मणो वत्युणो, तदंसे च सबपडिवत्ती ।
अंध ब गयावयवे तो, मिच्छादिट्ठिणो वीसु ॥१०॥ Jamanegadhammano vatthuņo, aadarse a savapadivatā. Ardha va gayāvayave to, miochäddithino visu.
732. जं पुण समत्तपज्जाय-वत्युगमग त्ति समुदिया तेणं ।
सम्मत्तं चक्खुमओ, सबगयावयवगहणे व ॥११॥ Jar puna samattapaijāya-vatthugamaga tti samudiya tenań. Sammattam cakkhumao, sawagayāvayavagahane wa.
733. पण्णवणिज्जा भावा, अणंतभागो तु अणभिलप्पाणं ।
पण्णवणिज्जाणं पुण, अणंतभागो सुदणिबदो ॥१२॥ Pannavanijā bhava, anamtabhāgo tu anabhilappănan. Pannavanijānam puna, anamtabhāgo sudaņibaddho.
734. सयं सयं पसंसंता, गरहंता परं वयं ।
जे उ तत्य विउस्संति, संसारं ते विउस्सिया ॥१३॥ Sayaṁ sayam pasaṁsamta, garhamtā param vayam. Je u tartha viussarnti, saṁsāram te viussiyå.

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(729) Every absolute point of view is independent of the Other, they cannot be united together and their union is not conducive to the right approach. They are independent of each other like the opposing enemies.
(730) Even though a single view-point (naya) taken, be itself may appear to be opposed to the other (naya), yet when they are considered mutually dependent to others, they would be conducive to the right understanding. Like the servants who act in harmony when they come under common control, even though they may be differing when they are separated.
(731) Those, who treat some one portion or aspect of a thing as a whole thing, have a wrong understanding like those blind persons who treated some one particular part of an elephant as a whole elephant.
(732) Those, who take together all the stand-points and thus grasp all the aspects of a thing, have a right understanding just as those with eyes, are able be grasp an elephant as a whole.
(733) The properties of the things, capable of being described are infinite times less than those not capable of being described, while the properties described in the scriptures are infinite times less than those who are describable (In view of such problems, how can it be said that the statement of such a scripture or person is absolutely true).
(734) Those, who go on praising their own view and condemning those of their rival, simply make a show of their learning and are variously in the grip of transmigratory cycle.

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SAMAŅASUTTAM 735. णाणाजीवा णाणाकम्म, णाणाविहं हवे लद्धी ।
तम्हा वयणविवादं, सगपरसमएहिं वज्जिज्जा ॥१४॥ Ņāņājīvā ņāņākammam, ņāņāviham have laddhi. Tamhā vayanavivādam, sagaparasamaehim vajijā.
736. भई मिच्छादसण-समूहमइयस्स अमयसारस्स ।
जिणवयणस्स भगवओ, संविग्गसुहाहिगम्मस्स ॥१५॥ Bhaddar micchädarnsaņa-samūhamaiyassa amayasārassa. Jinavayaņassa bhagavao, samviggasuhähigammassa.
४२. निक्षेपसूत्र
42. Niksepasutra 737. जुत्तीसुजुत्तमग्गे, जं चउभेएण होइ खलु ठवणं ।
कज्जे सदि णामादिसु, तं णिक्खेवं हवे समए ॥१॥ Jutásujuttamagge, jań caubheena hoi khalu chavanan. Kajje sadi ņāmādisu, tam ņikkhevaṁ have samae.
738. दव्वं विविहसहावं, जेण सहावेण होइ तं झेयं ।
तस्स निमित्तं कीरइ, एक्कं पि य दव्व चउभेयं ॥२॥ Davvaṁ vivihasahávam, jena sahăvena hoi tam jheyaṁ. Tassa nimittaṁ kirai, ekkan pi ya davva caubheyam.
739. णाम टुवणा दव्वं, भावं तह जाण होइ णिक्खेवं ।
दब्बे सण्णा णाम, दुविहं पि य तं पि विक्खायं ॥३॥ Ņāma thavană davvam, bhāvam taha jāņa hoi nikkhevar. Davve saņņā ņāmam, duvihar pi ya tam pi vikkhayam.
740. सायार इयर ठवणा, कित्तिम इयरा दु बिंबजा पढमा।
इयरा इयरा भणिया, ठवणा अरिहो य णायब्बो॥४॥ Sāyāra iyara thavaņā, kittima iyarå du bimbajā padhamā. lyara iyarā bhaniya, ghavanā ariho ya nāyawo.

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273 (735) There are various types of people, various types of their activities, various types of (their) capabilities. Hence one ought to give up quarrelling either with the people of one's own faith and also with that of the others.
(736) Let glory be to the holy teaching of Jinas which is of the form of conglommeration of all false views; which is possessed of a nectar and is easy of comprehension by those who are desirous to attain emancipation
42. PRECEPTS OF INSTALLATION
(737) There is a description of four types of Nikṣepas (ascriptions) as naming etc. in the scriptures to understand the right meaning of a proposition.
(738) A substance is possessed of various characteristics and for the sake of that characteristic, which is presently under consideration, one and the sanie thing is described in four ways.
(739) Nāma, Sthāpanā, Dravya, Bhāvam ihese four ways provide the concept of niksepa. Of these nāma stands for the name of the thing concerned and is of two types.
(740) Sthāpanā is of two types—that which resembles the real shape of that for which it stands, and that which does not. When there is a supposition of one object in the other, it is called sthāpanā Niksepa, for example, supposing an idol of an arhat as an arhat.

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SAMAŅASUTTAM 741. दव्वं खु होइ दुविहं, आगम-णोआगमेण जह भणियं । 742. अरहंत-सत्थ-जाणो, अणजुत्तो दब-अरिहंतो ॥५॥
णोआगमं पि तिविहं, देहं णाणिस्स भाविकम्मं च । णाणिसरीरं तिविहं, चुद चत्तं चाविदं चेति ॥६॥ Dawam khu hoi duniham, āgama-noāgamenajah bhaniyam. Arahamta-sattha-jano, anajutto dawa-arihamto. Ņoāgama pi tiviham, deham ņānissa bhāvikammam ca. Ņānisariram uvihaṁ, cuda catiam cavidam ceti.
743. आगम-णोआगमदो, तहेव भावो वि होदि दव्यं वा । 744. अरहंतसत्थजाणो, आगमभावो दु अरहंतो ॥७॥
तग्गुणए य परिणदो, णोआगमभाव होइ अरहतो । तग्गुणएई झादा, केवलणाणी हु परिणदो भणिओ ॥८॥ Agama-noāganado, tahera bhavo vi hodi dawam vā. Arahantasatthajūņo, agamabhavo du arahaṁto. Taggunae ya parimado, noāgamabhäva hoi arahamto. Taggunaci jhădū, keralaņāņi hi purinado bhanio.
४३. समापन 43. Samāpana
745. एवं से उदाहु अणुत्तरनाणी, अणुत्तरदंसी अणुत्तरणाणदंसणधरे ।
अरहा नायपुत्ते भगवं, वेसालिए वियाहिए त्ति बेमि ॥१॥ Evam se udāhu anuntaranāṇī, anutiaradańsī aņuntarañänadaṁsanadhare. Arahā nāyputte bhagavam,vesālie viyāhic tti bemi.
746. णहि णूण पुरा अणुस्सुयं, अदुवा तं तह णो समुट्ठियं ।
मुणिणा सामाइ आहियं, नाएणं जगसबदसिणा ॥२॥ Ņuhi nūna pura anussuyan, aduvā tam taha ņo samutthiyań. Muniņā sämāi āhiyar, nåenam jagasavvadarsinā.

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(741-742) Dravya (= potency) is of two types-viz. agamato (= that in respect of an authentic text) and no-āgamato (=that not in respect of an authentic text). Thus the person who knows an authentic text pertaining to an Arhat and yet is not making use of this knowledge of his is agamato-dravya Arhat. Similarly, no-āgamato dravya is of three types-viz. the knower's body, the would be knower, one acting in a manner appropriate to the thing concerned And the knower's body is of three types—viz. one fallen, one given up, one made to fall.
(743-744) Like dravya bhāva (= reality) too is of two types—viz. āgamato (= that in respect of an authentic text) and no-āgamato (= that not in respect of an authentic text). Thus the person who knows an authentic text pertaining to an Arhat and is also making use of this knowledge is āgamato-bhäva Arhat. On the other hand, the person who has developed the virtuous qualities appropriate to an Arhat or one who while equipped with those qualities, undertakes meditation and so is considered to have become a Kevalajñānin (= Arhat) is no-āgamatobhāva Arhat.
43. CONCLUSION
(745) Thus preached the Vaisālika Bhagavān Mahāvīra, of the Jñāt clan, endowed with supreme knowledge and supreme Vision this is what I speak about
(746) One might not have heard about that or one might not have acted in accordance with that, but certainly virtues like equanimity etc. have been preached by the omniscient sage Jñātaputra (= Mahāvira).

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276.
SAMANASUTIAM
747. अत्ताणं जो जाणइ जो य लोग, जो आगतिं जाणइ णागतिं च । 748. जो सासयं जाण असासयं च, जातिं मरणं च चयणोववातं ॥३॥
अहो वि सत्ताण विठहुणं च,जो आसवं जाणति संवरच । दुक्खं च जो जाणइ णिज्जरं च, सो भासिउमरिहति किरियवादं ॥४॥ Attāṇaḥ jo jänai jo ya logam, jo agatim jänai nāgatir ca. Jo sasayam jana asasayam ca, jatim maranam ca cayanovavātam. Aho vi sattāņa vi thahunam ca, jo asavaṁ jänati samvaram ca. Dukkhaṁ ca jo jänai nijjara ca, so bhåsiumarihati kiriyavādam.
749. लद्धं अलद्धपुव्वं, जिणवयण-सुभासिदं अमिदभूदं ।
गहिदो सुग्गइमग्गो, णाहं मरणस्स बीहेमि ॥५॥ Laddham aladdhapuvvam, jinavayana-subhasida amidabhudam. Gahido suggaimaggo, näham maranassa bihemi.
४४. वीरस्तवन 44. Virastavana
750. णाणं सरणं मे, दंसणं च सरणं च चरिय सरणं च ।
तव संजमं च सरणं, भगवं सरणो महावीरो ॥१॥ Nāna saranam me, darsanam ca saranam ca cariya saranam ca. Tuva sañmjamam ca saranam, bhagavan sarano Mahaviro.
751. से सम्बदंसी अभिभूयणाणी, णिरामगंधे धिइमं ठियपा।
अणुत्तरे सबजगंसि विज्नं, गंया अतीते अभए अणाऊ ॥२॥ Se savvadamsi abhibhūyaņāņi, nirămagandhe dhuimam thiyappå Anuttare savvajagaṁsi vijjam, gasthå atite abhae aņāū.

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TILEORY OF RELATIVITY
277
(747-748) One who knows about a soul, the world, the ensuing births, cessation of the ensuing births, the things eternal and non-eternal, birth, death in general and that of deities soul in the tour and higher region, the karmic inflow. The stay of the stoppage karmic inflow, misery, the purging of karmas only he deserves to preach the doctrine of nght action.
(749) I have already attained the noble verbal preaching of Jinas which was not attained earlier and is of the form of nectar, I have taken up the path leading to a happy future birth-so that I may no more be afraid of death.
44. HYMN TO MAHĀVĪRA
(750) Right knowledge is my shelter, Right Faith is my shelter, right conduct is my shelter, austerity and self-restraint are my shelters, Bhagavān Mahāvīra is my shelter.
(751) Lord Mahāvīra was possessed of an all-comprehensive perception, possessed of a supreme knowledge, no taker of an improper meal, possessed of patience, possessed of steadiness, the supreme learned man in the world, free from all possessions, free from fear, one not going to take another birth.

Page #306

278
SAMANASUTTAM
,
752. से भूइपणे अणिएयचारी, ओहंतरे धीरे अनंतचक्खू । अणुत्तरे तवइ सूरिए व वइरोयणिदेव तमं पगासे ॥३॥ Se bhūipanne aṇieyacări, ohamtare dhire aṇantacakkhū. Anuttare tavai surie va, vairoyaṇiṁdeva tamaṁ pagāse.
753. हत्थीसु एरावणमाहु णाए, सीहो मिगाणं सलिलाण गंगा ।
पक्खीसु वा गरुले वेणुदेवो, निव्वाणवादीणिह नायपुत्ते ॥४॥
Hatthisu cravaṇamāhu nāe, sīho migāṇaṁ salilāṇa gaṁgā. Pakkhisu vā garule venudevo, nivānavādiniha nāyaputte.
754. दाणाण सेट्ठ अभयप्पयाणं, सच्चेसु वा अणवज्जं वयंति ।
तवेसु वा उत्तम बंभचेरं, लोगुत्तमे समणे नायपुत्ते ॥५॥ Dânāna settham abhayappayānam, saccesu và anavajjam vayamti.
Tavesu vā uttama bambhaceram, loguttame samaṇe nāyaputte.
755. जयइ जगजीवजोणी-वियाणओ जगगुरू जगाणंदो । जगणाहो जगबंधू, जयइ जगप्पियामहो भयवं ॥ ६ ॥ Jayai jagajīvajoṇī-viyāṇao jagagurū jagāṇaṁdo. Jagaṇāho jagabamdhū, jayai jugappiyāmaho bhayavaṁ.
756. जयइ सुयाणं पभवो, तित्थयराणं अपच्छिमो जयइ । जयंs गुरू लोगाणं, जयइ महप्पा महावीरो ॥७॥
Jayai suyāṇaṁ pabhavo, titthayarāṇaṁ apacchimo jayai. Jayai guru logāṇaṁ, jayai mahappȧ Mahaviro.

For Private Personal Use Only

Page #307

TELEORY OF RELATIVITY
279.
(752) That supreme wise man lived in no permanent dwelling, had crossed over the flood-of-transmigration, had a limitless vision, shown in a supreme fashion as does the sun, produced light where darkness prevailed as does the great Indra Vairocana.
(753) Just as Airāvata is supreme among elephants, lion among animals, Gamgā among rivers, Garuda-the son of Venudeva-among birds, similarly was Jñātņputra supreme among those preaching emancipation.
(754) Just as bestowal of freedom-from-fear is best among donations. Speaking no harsh words is best among truthtellings, continence is best among penances, similarly is the nonk Jnātņputra best among the people of the world.
(755) Let victory be to the Blessed one (= Mahavira) whoknows as to where the mundane souls take birth, who is a teacher and a source of joy to the whole world, who is the lord and the well-wisher of the universe who is like grand-father to the whole world.
(756) Ler victory be to the great soul Mahāvīra who is the source of all scriplural texts, who is the last among tirthankaras, who acts as teacher to all the world.

Page #308

Page #309

INDEX
134 349 330
79 194 10
630
Abbhamlarasodhie Abbhutthanam amjalikaranai Abhayam palihiva lubbham Ada nanapamanam Adanc nikkhcvc Addhanateņa savada Addhuvamasaranamcgaula Adhuve asasayammi Agama-noagamado Agania jo mukkhasunam Agasakalajiva Agasakalapuggala Aha alihahi thanchi Aha pancahi thanchi Ahacca himsa samillassa Ahacca savanam laddhum Ahakamma-parinao Ahamıkko -- damsanana Ahamikko nimmamao Aharadchasakkara Aharamache miyamesanijjam Aharasana-niddajayam Ahare va vihare Aharosaha-Satthabhaya Ahava sıddhe saddhe Ahimsa saccam ca atenagam Aho niccam tavo kammam Aho vi saltana vi Aibhumim na gacchejja Aisayamadasamutham Aithulathula thulam Ajha vasicna bandho Alivo puna neo Akkhanı babirappa Akkhassa poggalakaya Alocananundanagaraha Aloyana padıkamanam Anabhogakidam kammain Anasanamunoyariya
281 466 159 648 169 474 506
45 743 366 626 625 172 171 389 527 489 106 191 329 291 288 378 331 710 364 352 748 372 278 641 154 594 179 687 429 460 461 441
Anathovam vanathovam Anissio tham loc Annainam suddhanam Annam imam sariram Annanado nanı Annanaghoratimire Annonnam pavisamta Annonanugayanam Anladimajahınam Anugurudchapamano Anukhamdhaviyappena du Anusoai annajanam Apadeso paramanu Appa appammi rao Appa cova daincyavvo Appa janai appa Appa kalla vikalla ya Appa nai vcyaranı Appadikulihm uvadhi Appanamayanamto Appanameva jujhahi Appanattha parattha va Appapasamsana-karanam Appasalthchim darchim Arahanac kajje Arahanta logutlama Arahanla mangalam Arahantabhasiyatham Arahanic saranam Arasamaruvamagandhari Arihanta, asarira Aruhavi antarappa Asahayananadamsana Asaso visaso Asavadarchim saya Asuhado vini vitti Alla ceva ahimsa Altanam jo janai jo ya logam Althamgayammi diccc
672 643 646 640 518 652 217 127 121 123 122 377 251 126 369 600 350
582
185
12 181 563
27 682
263 157 747 382

Page #310

282
SAMAŅASUTTAM
16
Alhao auhamiasa-muvalambhe 678 Alhavihakammaviyada
566 Althavihakammaviyala
8 Althena tam na bandhai 322 Auhi tti natthi do vi ya 717 Atthi tii natthi uhayam
720 Atthisahavam davvam
718 Avahiyadiui ahi
681 Avaropparamavirohe
704 Avaropparasavekkham
714 Avasaena hino
420 Avi jhai se mahavire
499 Avvabahamanimdiya Aya hu maham nane
218
Cakkhusa pedilehitta
410 Cakkikurufanisuremdesu 615 Calijjai bibhci ya
503 Camdo na mumcai veram 539 Candchi nimmalayara Care payaim parisamkamano 572 Caritiam Khalu dhammo 274 Caua pavarambham
283 Caltaputtakalattassa
108 Caugaibhavasambhamanam 182 Caurangam dullaham malla 207 Ceyanarahiyamamutiam 635 Chatthatthamadasa-maduvalasehim
447 Cimtiyamacimtiyam Cittamantama -- appam
37 Cintamanitam - . parigijjha
141
623
682
B
D
338 513 144 568
73 344 445 S24 310 530
479
Bahave ime asahu Bahijaramaranamayaro Bahirasamga kheitam Bahıya uddhamadaya Bahu bhayankaradosanam Bahu sunei kannehim Balam thamam ca pehaya Barndhappadesa Bandhavahacchavicchee Barasa anuvekkhao Barasavihammi vi tave Bhaddam micchadamsanaBhavanajoga-suddhappa Bhavavisuddhinimillam Bhave virauto manuo visogo Bhavcija avatthaliyam Bhavena jena jivo Bhavijja ya santosam bhavo hi padhamalingam Bhocca manussac bhoc Bhogamisadosavisanne Bhoganm parısamkha Buckcthc parinivvudc care
736 529 361 81 498 656 317 360 206
50 324 354
Dahigudamiva vamissam 551 Damsanabhauha bhattha 223 Damsananana-.-mokhhamaggo 193 Damsananana--sevidavvani
215 Damsananane vinao
467 Damsanasuddho suddho
224 Danam bhoyanameitam 332 Danam puya mukkham
297 Danana seuham abhayappayanam
754 Dayvan khu hoi duviham
741 Davvam pajjava viuyam 662 Davvam vivihasahavam
738 Davvalthicna savvam Davvatthiyavaltavvam
694 Davve khcute kale
428 Dchadisamgarahio
363 Dchadisu anuralta
343 Dchamai yaddasuddhi
481 Dchavivittam pecchai
495 Devassiyaniyamadisu
434 Dhammaclhamme ya dove 629 Dhammadisaddahanam
208
696
с
Cayı bhikido cokkho Caruna mahamoham
543 508

Page #311

INDEX
283
Eyammi gunathanc Eyao pamca samiro
556 386
53
Dhammakahakahancna ya 243 Dhammarame care bhikkhu 139 Dhammatthikayamarasam
631 Dhammavihina sokkham 692 Dhammo ahammo agasam kalo 624 Dhammo ahamo agasam davvam
628 Dhammo mamgalamukkiţtham 82 Dhammo valthusahavo
83 Dhi samsaro jahiyam Dhirena vi mariyavvam
569 Ditham miyama asamdiddham 403 Do ceva jinavarchim
296 Dukkham hayam jassa na 110 Dullaha u muhadaj
404 Dupadesadi khamdha
653
370 146 490 348 685
7 449 661 342
511
Gadımachagaclassa Game va nayare va Ganthaccao indiya-nivarane Garahiyaduccario Garavesu kasayesu Gehanai valthusahavam Ghanaghaikammanmabana Goyarapamanadayaga Gunanamasao davvam Gunehi sahu agunehi asahu
H Ha jaha mohiyamaina Hatthisu cravanamahu Hayam nanam kiyahinam Himsado aviramanam Hiyahara mayyahara Homli aniyatlino IC Homu kammavisuddhao Homu parokkhaim mai. Houna ya nissamgo
259 385 521 184 114 451 411 689 124
67 753 212 155 292 558 531 688 105
516
430 677 133 586
Edamhı rado niccam Edao attha pavayanam Edc mohaya-bhava Ede savve bhava Ee ya samge samaikkamitla Egamlamanavac Egamte accilte dure Egamtcna parokkham Egappa ajie sattu Ego me sasao appa Ego mulam pi harilla Ego viraim kujja Ek niruddhe iyaro Ekammi hiliyammi Emcc samana mulla Eso pancanamokkaro Evamaņuddhiyadoso Evam jaha saddattho Evam Sasamkappa Evam se udahu anultaranani Evam tu samjayassavi Evam vavaharanao Eya pavayanamaya Eyam khu nanino saram
570
571
120 129 721 468 408
2 464 712
78 745 610
37 416 147
Icchaya anunnavana Iha apoha vimamsa lha uvasamtakasao Ihaparalogasamsa Ikkam pandıyamaranam
chimdai Ikkam pamdıyamaranam
padivajjai Imam ca me althi imam ca
nalthi Imdıyamanonimillam Imdıyalthe vivajilla Iriya bhasesana danc litariyapariggahıya Illhi juyam majjain lya samannam sadhu vi
160 679 397 384 314 303 584

Page #312

284
SAMAŅASUTTAM
485
691
612 118 421 168 162 462 504 176
SS 507 542
51
407
295 $25
29
487
Jam annani kammam Ja ja vajjai rayani Jadi sakkadi kadum je Jagaraha nara niccam Jagariya dhamminam Jaha balo jampanto Jaha cirasamciyamimdhana Jaha diva divasayam Jaha dumassa pupphesu Jaha guttassiriyai Jaha havadi dhammadavvam Jaha jaha appalaro se jogo Jaha jaha suyamogahai Jaha kacchullo kacchum Jaha kamuena viddho Jaha kumme saangai Jaha laho laha loho Jaha mahalalayassa Jaha na vi sakamanajjo Jaha paumarayarayanam Jaha pommam jalc jayam Jaha rayakulapasuyo Jaha salilena na lippai Jaha silarakkhayanam Jaha te na piam dukkham Jaha va niruddham asuham Jaha ya andappabhava balaga Jaha ya unni vaniya Jai kimcı pamacnam Jam ca disaveramanam Jam icchasi appanato Jam jam karei kammam Jam jam samayam jivo Jam janiuna joi Jam kimci me duccaritam Jam kirai parirakkha Jam kunai bhavasallarh Jam monam tam sammam Jam nanina viyappam Jam puna samallapaijaya Jam samgahena gahiyam
387 634 604 247
49 463 137
97 609
38 647 109 583 227
Jam thiramajjhavasanam Jamallina jiva Jamancgadhammano vauhuno Jamha na naena vina Jammam dukkham jara
dukkham Jammam maranena samam Janai kajjaka jam Janijjai cintijjai Jara java na pilei Jaramaranavegenam Jassa gurummi na bhatti Jassa na -. - joga Jassa na ... - savva Jallha kasaya niroho Jauheva pase kai duppauttam Jaukumbhc Joiuvagudhe Javamio vayanapadha Javanta viljapuris Javanu loe pana Jaya viyaraya Jayadi Jivassevam Jayai jagajivajoniJayai suyanam pabhavo Jayam care jayam ciuhe Jayana u dhammajanani Jc ajjhautham janai Jc egam janai Jc imdiyanam visaya Je mamaiya matim jahati Je payanubhattapana Je ya kantc pie bhoe Jchim du lakkhijjamte Je kei uvasagga Jena raga virajjejja Jena taccam vibujjhejja Jona vina logassa vi Jena virago jayai Jhananılino sahu Jhanalthio hu joi Jhanovarame vi muni Jhayahi panca vi gurave
115 150
279 439 240 113 726 588 149 22 54 755 756 395 394 257 258 492 142 443 104 546 435 253 252 660
284
99 119
87 318
24 713 57
269
438 335 578
77
221
690 732 705
433 497 505
6

Page #313

INDEX
285
18
21
636 178 627 649 228 638 151 591 686 111 255
60 598 614 200 442 30 80 655
62
89
61 323 575
58
683
562 235
86
Jinavayanamosahaminam Jinavayanc anuralla Jiva ceva ajiva ya Jiva havanti uviha Jiva puggalakaya Jiva samsarattha Jivadi sacdahanam Jivana puggalanam Jivavaho appavaho Jivan jiva ya bandho ya Jivo akkho atthavvavanaJivo bambha jivammi Jo appanam Janadi Jo avamanakaranam Jo cintei na vamkam Jo dhammiesu bhatto Jo du na karedi kamkham Jo eyasamayavatu Jo havai asammudho Jo indiyadivijai Jo jahavayam na kunai Jo janadi arahantam Jo janiuna dcham Jo jassa u aharo Jo jcna pagarcnaun Jo Khalu samsaraltho Jo muni bhullaviscsam Jo na karedi juguppam Jo na pamananayehim Jo paradavvammi suham Jo passadi-- abaddha Jo passadi ... sama Jo sahassam sahassanam Jo samo savvabhudesuz Jo savvasamgamukko Jo siya bhcduvayaram Jo lasavahauvirado Jo valtanam na mannai Jogapaulu Icssa Juttisujullamaggc
91 242 233 706 237 63
70 260 519 448
56 52 334 236
32 270 254 465 125 426 271 35
к Kajam Nanadiyam Kamanugidddhipabhavam Kammam cinanti savasa Kammam punnam pavain Kammamalavippamukko Karmamasuham kusilam Kammana nijaratiham Kammarayajaloha Kammasvadaraim Kammallanapaogga Kammattanena ckkam Kammavasa khalu jiva Kandappam kukkuiyam Kasaye payanucm kicca Kayasa vayasa matic Kevalamcgam suddham Kevalananadivayar Khai-puya-laham Khamami savvajivanam Khanamittasukkha Khayaramaramunaya Khellassa vai nayarassa Khiradahisappimai Khiltai hirannai Khuham pivasm dussejjam Kim hahuna bhanicnam Kun kahadi vanavaso Kun kuncanallı lakkam Kim puna gunasahıdao Kinha nila kau-teu Kinha nila kau-tinni Ko nama bhanijja buho Kohadı-sagabbhava Kohena jo na lappad: Koho piim panascim Kosumbho jiha rao Kulajonijivamaggana Kularuvajadibuddhisu Kunthum ca jinavarındam
204 415 450 316 351 226 353 376 116 533 534 190 458 85
135
553
559 367
709 532
88
737
15

Page #314

286
SAMANASUTTAM
Labhalabhe suhe dukkhc Laddham aladdhapuvvain Laddhunam nihim ekko Laua erandaphale Lavana vva salilajoe Lessasodhi ajjhavasana Logo akıttimo khalu Loiyasatthammi vi Loyanam vavaharam
347 749 261 622 486 545 651 305 723
576
M Ma citthaha ma jampaha Madamanamayaloha Madusudabhagini viya Maggo maggaphalam ti ya Maipuvvam suyamullam Majjcna naro avaso Mamdo buddhivihino Mamsasanena vaddhai Mamsatthiyasamghae Manasa vaya kayena Manavayanakayagullim manussam viggaham laddhum Manuyaiyapajjao Mardu va jiyadu va Mase mase tu jo balo Micchaddamsanaratta Micchantam vedanto jivo Micchattaparinadappa Micchattasavadaram Micchallavedaraga Micchattaviradi vi ya Miccho sasana misso Mohakkhae u juttassa Mokkhapahe appanam Mosassa paccha ya puratthao Mottuna sayalajappa Mottuna vayanarayanam Mulamcamahammassa
N Na bhavo bhamgavihino
501 282 374 192 680 306 540 304 520 603 522 526 707 388 273 580 68 69 608 143 605 547 455 585
93 436 432
Na balausauattham
406 Na dukkham na sukham
454 Na hi tagghadanimitto
392 Na hu jine ajja dissai
355 Na kamabhoga samayam uvemti
230 Na kammuna kamma khaventi 165 Na kasayasamutthehi ya SO2 Na lavejja puttho
399 Na samcnti na ya sameya
729 Na tassa dukkham vibhayantı 59 Na vi dukkham na vi sukkham 617 Na vi imdiya uvasagga
618 Na vi kammam nokammam 619 Na vi karanam tanamao Na vi mundiena samano 340 Na vi tam kunai
72 Na vi lam sattham ca visam 577 Na ya gacchadı dhammatthi 633 Na ya kunai pakkhavayam 544 Na ya samsarammi suham 73 Na so pariggaho vutto
379 Nadamsanissa nanam
211 Naham dcho na mano
189 Naham homi paresim
496 Nasi nuna pura anussuyam
746 Namakammam ca goyam ca Namo arahantanam Nanadamsanasampannam
339 Nanadhammajudam pi ya 724 Nanajiva nanakammam
735 Nanam cariltahinam
210 Nanam hodi pamanam
33 Nanam saranam me
750 Nanamayavayasahio
483 Nanamegaggacitto
174 Nanassa hoi bhagi
28 Nanassa savvassa pagasanae 289 Nanassavaranijjam Nanananatiepuno
246 Nancna janai bhave
209 Nanena jjhanasijjhi
478
65
373
663

Page #315

INDEX
267
654
156
357
66
699 419 666 537 697 489 164
9 300
188
676
40
Nancna ya jhanena ya
131 Nanenam damsancnam ca
238 Nani kammassa khayallha Nantanantabhavena
459 Naravibuhesarasukkham
48 Nasilc na visile
173 Nautamatham na ya agamissam
500 Natchasesapamao
555 Nauna logasaram
523 Navi hodi appamatlo Nalassena samam sukkham 167 Negaim manaim
700 Ncgama-samgaha-vavahara
698 Nicchaya sajjhasaruvam
280 Nicchayamavalambanta Nicchayanayassa caranaya
285 Nicchayanayassa cvam
268 Nicchayanaycna bhanido 216 Nicchayao dunncyam
42 Nicchayavavaharanaya Nicchayavavaharasaruvam
196 Niddanchoniddando
186 Niggantho nirago
187 Nimmamo nirahamkaro
346 Nimmulakhamdhasahu
538 Nippannamiva payampadı 703 Nissallasseva puno
365 Nissesakhinamoho
561 Nivvanam ii avahami
621 Nivvcdauyam bhavai
103 Nivvitta davvakiriya
701 Niyabhavam na vi muccai 437 Niyamanisehanasilo
715 Niyayavayanijjasacca
728 Noagamam pi tivihain No chadae no' vi ya
239 No imdicsu virado No imdıyagscijha amullabhava 595 No Khalu ahain laha
299 No sakkiyamicchai na puyam 234
34
Oyadhagadhanicido
P Paccayaitham ca logassa Pada-padihara-si-majja Padhamaliya davvatthi Padikamanapahudikiriyam Padubbhavadi ya anno Pahıya je cha ppurisa Pajjaya gaunam kicca Palıyamkam bambhcum Pamayam kammamahansu Pancamahavvayatunga Pamca ya anuvvayaim Pamceva homu nana Pamcumvarasahıyaim Panchim caduhim jivadı Panivahamusavac Pannavanija bhava Paradavvadodugga Paraddha ja kiriya Paramanumittayam pi hu Paramathamhi du athido Parasamacganayamayam Parasamlavayakaranavayanam Paricatia parabhavam Parinamammi asuddhe Pariyattana ya vayana Pasandılımgani va Pasarasagamdhavanna Patteyam palleyam niyagam Paltham hidayanittham pi Pauminipatlam va jaha Pavayanı dhammakahı Payacchillain vinao Pesunnahasakakkasa Phasuyamaggena diva Piu-pulla-natlu-bhavvayaPudhavijala cyavau Pudhavi jalam ca chaya Pullcva muuhi jaha se asare
302 615 309 733 587 702 250 272 727
92 417 362 475 358 637 515
94 393
244
742
S52
456 402 396 670 650 642 359

Page #316

288
SAMAŅASUTTAM
25
Punnam pi jo samicchadi 199 Pursammi purisasaddo
667 Purisayaro appa
494 Puvvabhimuho ullaramuho va 488 Puyadisu niravekkho
476
R Ragaddosaparnauto
601 Ragadinamanuppao
153 Rage dose ya do pave
130 Rago ya doso vi ya
71 Rasa pagamam na niseviyavva 293 Ralto bamdhadi kamnam
596 Rayanattayameva ganam
26 Rayanaltaya-samjulio
514 Rumdhiyachiddasahasse
606 Rusai nimdai anne
541
589 213 517 673 574 214 581 232 249 SSO 219 225 301 390 222
S.
414
96 197 711 286
413
Samgho gunasamghao Samikkha pamdie lamha Samjoasiddhii phalam vayanti Samjogamula jivenam Samkejja ya samkilabhava Samlehana ya duviha Sammaddamsanananam Sammaddamsanaratla Sammaditthi jiva Sammattarayanabhaltha Sammatlarayanapavvaya sammallarayanarsarm Sammaltassa ya lambho Sampattadamsanai Sampatu tesseva jada sammatta virahiyanam Samrambhasamarambhe......
kayam Samrambhasamarambhe.....
vayam Samrambhasamarambhe.....
manam Samsayavimoha-vibbhamaSamtharasejjasanabhatlapane Samume suhuma pana Samvegajanidakarana Sannihim ca na kuvvejja Sanu cgchim bhikkhuhim Sariramahu nava tti Sasamaya-parasamayaviu Sasarira arahanta Salleva humui bhamga Sattu vi miltabhavam Savagajanamahuyara Savajjajogaparirakkhanaitha Savanam sapai sa tenam Saviyappa-riviyappam iya Savvabhuyaappabhuyassa Savvaganthavimukko Savvajivana kammam tu Savvam pi aneyamtam Savvamgam pecchanto
Saccammı vasadi lavo Saddahdi ya pattcdi ya Saddarudho autho Saddham nagaram kicca Sahasa abbhakkhanam Sahunam kappanijjam Sajjhayajjhanajulla Sajjhayam janamto Sakadakaphalajalam va Sakkuriyavirahalo Sama samtosajalcnam Samabhavo samaiyam Samada taha majjhattham Samaiyam cauvisalthao Samaiyam ti kaum Samaiyammi u kac Samanna aha visese Samano tu samjado ui ya Samavedam khalu davvam Samayae samano hoi Samayavaliussasa Sambhinnam pasamto Samgam parijanami Samganimittam marai
312
333 345 477 560 265 100 423 275 422 328 327 669 336 665 341 639 684 510 140
412 674 381 383 307 380 298 567
23 180 716 308
31 326 708 671 607 145 657 722 112

Page #317

INDEX
289
Suvididapayat Chasullo Suvihim ca pupphayantam Suyananammi vi jivo
276
14 264
166 599 148 730 616 375 368 734 480 740 90
590 744 401 400 398 74
752
549
138 751 473 564
613
229 337 484
Savvao pamaltassa bhayam Savvattha vipiyavayanam Savve jiva vi icchanti Savve samayanti sammam Savve sara niyatlamu savvesim gamthanam Savvesimmasamanam Sayam sayam pasamsamta Sayanasanathane va Sayara iyara thavana Se asaim uccagoc Se bhuipanne anie Se janamajanam va Se savvadamsi abhibhuyanani Sejjogasanisejjo Sclesim sampallo Senavaimmi nihae Sevanto vi na sevai Siha-gaya-vasaha-miya-pasu Sisam jaha sarirassa Sitanti suvantanam So nama anasanalavo So natthi ihogaso So tammi ceva samaye So tavo duviho vullo Socca janai kallanam Sovanniyam pi niyalam Subahum pi suyamahıyam Suddham tu viyanamto Suddhassa ya samannam Sudaho-suuddhadeso Suhadukkhajanana va Suham vasamo jivamo Suhaparinamo punnam Suhena bhavidam Sui jaha sasutia Suim ca laddhum saddham ca Suulesu yavi padibuddhajivi Sulthuvi maggijanto Suvannaruppassa u pavvaya
bhave Suvidiyajagassabhavo
161 444 512 565
T Taccam taha paramauham Taggunac ya parinado Taheva kanam kancti Taheva pharusa bhasa Tahevuccavaya pana Tam jai icchasi gantum Tam micchattam
jamasaddahanam Tamha du kusilehim Tamha nivvudikamo Tamha savvapayatle Tamha savve vi naya Tamha valthunam ciya Tarisapannamalthiya Tassa muhuggadavayanam Tassa na kappadi Tasscsa maggo guru Tattha pamcaviham nanam Tattha thicca jahathanam Tavanarayajuttena Tavasa ceva na mokkho Te savekkha sunaya Te te kammauagada Tellokkadavidahano Tenavi jam kayam kammam Tesim tu lavo na suddho Teu pamha sukka Thanavirasanaiya Thiradhariyasilamala Thirakayajoganam puna Thovammi sikkhidc jinai Thulamusavayassa u Tinno hu si annavam Titthayaravayanasamgaha Tivvatama uvvatara To uddharamu garavarahiya
202 597 472
43 668 557
20 573 290 675 205 287 611 725 659 117 658 482
440
245 201 266 256 277
41 593 107 198 453 248 528 163
535
452
11
491 267 311 241 693 536 579
98 493

Page #318
290 SAMANASUTTAN Tumam si nama sa ceva Tungam na mandarao 132 158 183 644 128 203 175 391 632 319 405 554 262 719 39 U Uccaliyammi pae Udayam jaha macchanam Uddhamahe tiriyam pi ya Uggama-uppadana-esanehim Uhayam uhayanaena Uppadatthidibhamga Uppajjamii viyamii ya Usahadi jinavaranam Usahamajiyam ca vande Uttamagunana dhamam Uttamakhamamaddavajjava Uvabhogamindiychim Uvaogalakkhana Uvasamam puvanila Uvasamano akkhanam Uvasamena hane koham Uvasamta khinamoho 664 695 427 13 177 Vannarasagamdhaphasa Vannarasagamdhaphase Varam mc appa damto Varam vayataychi saggo Vase gurukule niccam Vattavattapamae Vavaharanayacarile Vavaharenuvadissai Vavaharo bhuyattho Vaya bhangakaranam hoi Vayanamayam padikamanam Vayanoccaranakiriyam Vaya-samidi-kasayanam Veso vi appamano Vijjadi kevalananam Vinao mokkhaddaram Vinao sasane mulam Vinaovayara manassa Vinayahiya vijja Visayakasaya-Viniggaha Virado savvasavajje Virai anathadande Viraya pariggahao Vissasanijjo maya va Villam pasavo ya naio Vivatti aviniassa Vivittasejja sana 84 228 592 132 446 136 320 420 424 101 356 620 470 469 431 471 102 425 321 315 548 95 Vadasamidigullio Vada-samidi-sila-samjama Vajjanamanamlagumbari Vajjijja tenahad 195 457 325 313 509 170 294