Saman suttam Part 1

Author(s): Kamalchand Sogani
Publisher: Prakrit Bharti Academy
Catalog link: https://jainqq.org/explore/008022/1

Page #1
Prakrit Bharati Pushpa --85 SAMANASUTTAM VOL-1 (Text and English Translation ) Dr. K. C. SOGANI PRAKRIT BHARATI ACADEMY JAIPUR

Page #2
Prakrit Bharcti Pushpa-85 LALIT C. SHAH SAMANASUTTAN Vol-I (Text and English Translation) Translated by Dr. Kamal Chand Sogani Formerly Professor of Philosophy Sukhadia University, Udaipur, Rajasthan. Published by Prakrit Bharati Academy Jaipur.

Page #3
Publisher : D.R. Mehta Secretary, Prakrit Bharati Academy, 3826, Yati Shyamlalji ka Upasara, Rasta M.S.B., Jaipur-302 003 First Edition-1993 Price : Rs. 75.00 (Hard Bound) Rs. 65.00 (Paper Back) US $ 5.00 Printed by : Shri Printers, Johari Bazar, Jaipur-302 003 Samanasuttarh Vol-I K.C. Sogani 1993

Page #4
Publisher's Note Introduction Diacritical Marks 1. Of Auspiciousness 2. Of the Law of Jina 3. Of Samgha (Order of the Householder and Non-householder) 4. Of Exposition 5. Of Transmigration 6. Of Karma Contents 7. Of Spiritual Perversion 8. Of the Abandonment of Attachment 9. Of Spiritual Values 10. Of Self-Restraint 11. Of Non-Possession 12. Of Non-Violence 13. Of Dispassion 14. Of Education 15. Of Self 16. Of the Means of Emancipation (Equanimity) 17. Of Three Jewels 18. Of Spiritual Awakening 19. Of Value-Knowledge For Private Personal Use Only I-XIII 2-7 6-9 8-11 10-15 14-17 16-19 20-21 20-25 24-33 32-37 36-39 38-43 42-45 44-47 46-51 50-55 56-59 58-67 66-71

Page #5
20. Of Ethico-Spiritual Conduct 21. Of Spiritual Practices 22. Of the Two Modes of Life 23. Of the Householder's Mode of Life English Rendering of Some Important Technical Terms used in the Samanasuttam Vol. 1 For Private Personal Use Only 70-79 78-81 80-83 82-93 94-98

Page #6
PUBLISHER'S NOTE The Prakrit Bharati Academy feels great pleasure in publishing the first volume of the Samanasuttam translated into English by Dr. Kamal Chand Sogani, formerly Professor of Philosophy, Sukhadia University, Udaipur (Rajasthan). In the first volume 335 Prakrit Verses have been rendered into English and the rest of the Prakrit Verses 421, it is expected, will be translated into English in the second volume. The Sutras (Verses) of the first volume, as Dr. Sogani points out, deal with (1) the nature of self, (2) the goal of human pursuance, (3) the doctrine of Karma and transmigration, (4) the concept of spiritual awakening, value-knowledge and ethico-spiritual conduct, (5) the house- holder's way of life and (6) the concept of Arahanta and Siddha. It goes without saying that the Samanasuttam is the central book of Jainism. It is a compendium of Jaina teachings. It presents Agamas in a nut-shell. It is as sacred as the Agamas themselves. It comprises the essence of Mahavira's philosophical thinking. Just as the Gita, the Bible, the Dhammapada, the Koran and the like represent the teachings of Krishna, Christ, Buddha and Mohammed respectively, similarly Samanasuttam presents the teachings of Mahavira. It consists of 756 Prakrta verses divided into fortyfour chapters dealing with various aspects of Jainism. It is called Samanasuttam, because it contains Sutras delineated by For Private Personal Use Only

Page #7
the, great Sramana, Bhagavana Mahavira along with other Sramanas (Saints) following the tradition of Mahavira. We are grateful to Dr. Sogani who has placed the English translation of the first volume of the Samanasuttam at our disposal for publication in the Prakrit Bharati Academy, Jaipur M. Vinay Sagar Director Prakrit Bharati Academy, Jaipur D.R. Mehta Secretary Prakrit Bharati Academy, Jaipur.

Page #8
INTRODUCTION Jainism is one of the oldest living religions of the world. It represents the continuation of indigenous Sramanic culture which is at least as old as the Vedas themselves, so far as the literary evidence-goes, though the archaeological evidence takes Sramanism far back to Harappan civilization, which is regarded as non-Vedic in origin and outlook. There is no denying the fact that Jainism is humanistic in its approach and spiritualistic in its depth. An unbiased eye can look into it religious fervour and moral earnestness. These two elements are so greatly intertwined in it that one is apt to confuse religion with morality and vice versa. The fact is that one cannot be reduced to the other. In practice, though the two are closely associated, yet they are quite distinguishable.Jainism subscribes to the view that "religion if taken seriously and rationally will be deeply.noral; but it is not morality". The two are not identical. Thus it will not be contradic to aver that a religious man will be necessarily moral, but a moral man may not be necessarily religious. In other words, religion is co-extensive with morality, but morality is not always co-extensive with religion. A man may be moral without being religious. All this shows that the realms of religion and morality are theoretically distinguishable. The Jaina faith vehemently criticises the view which identifies religion with personal and social morality, and which defines it merely as "the consciousness of the highest social values." The Jaina saints and sages have always exhorted us to look beyond the mere moral nature of man to transcendental horizons of life, thereby justifying that social righteousness is not the be-all and end-all of human life. This is not to decry social morality, but to save religion from being identified with it, and to keep the domain of religion as quite distinct from that of morality. Side by side with the tendency of identifying religion with morality, there is witnessed another tendency of defining religion in theological terms, i.e. with reference to God, the creator of the universe. Since Jainism does not uphold the idea of God as the creator, sustainer and destroyer of the world, the above definition does not bring forth the characteristic feature of religion. If this definition of religion is adhered to, Jainism, Buddhism, Samkhya, Yoga and Mimamsa are excluded without any justification. Now the question arises : What constitutes the universal core of religion ? The question can be answered by considering the utterances of the saints and mystices all over the world, in all cultures, religions, places and ages. Pratt rightly concludes that "religion is not so much theology as life; it is to be lived rather than reasoned about."

Page #9
Religion is a transcendental spiritual experience which is permanent, trans-subjective, blissful, intuitive, supersensuous, infinite, incommunicable and ineffable. It is the non-conceptual state of existence wherein all differentiations disappear "To be emptied of all empirical contents is the universal character of that experience ""What is left is the pure ego, the self itself, seeing itself as reflected in itself." Brightman rightly remarks, "mystical experience is immediate, but can not be called immediate experience of God, it is rather an immediate experience of the self, which may be taken as a sign of the reality of God, provided philosophical thought finds this idea tanable." Thus the Jaina view of religion lays stress on realizing the transcendental nature of the self, which the individual feels as his own. This shows that theology does not find favour with Jainism, so is the case with theological definition of religion. It should be borne in mind that the present book, Samanasuttanr is the central Book of Jainism It is a compendium of Jaina teachings. It presents Agamas in a nut-shell. It is as sacred as the Agamas themselves It comprises the essence of Mahavira's philosophical thinking Just as the Gita, the Bible, the Dhammapada, the Koran and the like represent the teachings of Krishna, Christ, Buddha and Mohammed repectively, similar) the Samanasuttam presents the teachings of Mahavira Again just as tre Gila is for Hinduism, the Bible is for Christianity, the Dhammapada is for Buddhisni, the Koran is for Islam, similarly the Samanasuttam stands for Jainism It consists of 756 Prakrta Verses divided into fortyfour chapters dealing with the various aspects of Jainism It is called Samanasutiarn, because it contains Suttas, delineated by the great Sramana, Bhagavana Mahavira along with other Sramanas (Saints) following the tradition of Mahav.ra We have divided the Samanasutta:in into two volumes In the first volume, 335 Prakrta Verses have been rendered into English. The rest of the Prakru Verses (421) will be translated into English in the second volume The Sutras of the first volume deal with 1) the nature of self, 2) the goal of human pursuance, 3) the doctrine of Karma and transmigration, 4) the concept of spiritual awakening, value-knolwledge and ethico-spiritual conduct, 5) the house-holders way of life and 6) the concept of Arahanta and Siddha (1) THE NATURE OF SELF: The Samanasuttain recognises that the self is the repository of excellent characteristics It is the supreme substance among the substances and the supreme principle among the principles (177) It deals with the nature of self from two perspectives (184), noumenal and phenomenal or transcen

Page #10
dental and empirical, so as to bring home to us the totality of the self in its mundane and supermundane aspects. The transcendental view represents the self in its unadulterated state of existence, where as the empirical view describes the self in its defiled form. The former state is known as Siddha, while the latter one is called Samsan It is to be borne in mind that these two states of self are metaphysically indistinguishable, though the karmic adjuncts create distinctions between them In other words, the empirical self is potentially transcendental, though this noumenal state of existence is not actualized at present, hence the distinction is undeniable In view of the metaphysical position upheld by the Jaina there are infinite selves, and thus every mundane self is potentially Siddha, and this Siddhahood needs be actualized in the interest of arriving at the supreme summit of religious experience It is not idle to point out that though we are in the defiled form of existence from the beginningless past, the niscayanaya (transcendental view) reminds us of our spiritual magnificence and glory. It prompts the sullied self to behold its spiritual heritage When the self has ascended to the pinnacle of spiritual experience, the vyavahara-naya (empirical view) is of no significance for the aspirant The vyavahara-naya which points to our slumbering state in the domain of spiritualism applies to our Samsar state, while the niscaya-naya which indicates our transcendental spiritual nature Is applicable to Siddha state in us To say that every empirical self is potentiallly divine (Siddha) is to say that it is basically possessing infinite knowledge, infinite bliss and infinite energy Thus spiritual realization consists in the full manifestation of the cognitive, affective and conative potencies inherent in the self Let us now discuss the nature of self from the aforesaid perspectives 111 First, the vyavahara-naya tells us that the empirical self owns at least four pranas (one sense, one bala, life-limit and breathing) and at bes' ten pranas (five senses, three balas, life-limit and breathing) The lowest in the grade of existence are the onesensed souls They possess four pranas, namely, sense of touch, bala of body, life-limit and breathing, and they are of four kinds namely, earth-bodied, water-bodied, fire-bodied, air-bodied and vegetable-bodied selves As we move higher on the ladder of biological existence, we have two-sensed to five sensed selves having six, seven, eight, nine and ten pranas respectively We may point out in passing that it is only the five-sensed human selves who are capable of unfolding their potential divinity In contradistinction to vyavahara-naya, the niscaya-naya points out that knowledge- consciousness, (jnano- cetana) is the real prana of self It is by virtue of this that the self is distinguished from other substances The noumenal view does not take any note of the ten pranas, but keeps its eyes fixed on the essential life of the self, namely, knowledge- consciousness

Page #11
Secondly, the vyavahara-naya recognizes empirical self as bound by material karnas (diavyu-karina) and psychical karnas (bhava- karma) Owing to the effects of Karina the self transmigrates from one body to another from one state of existence to the other. With karmic associations from beginningless time, the self is affected by the material objects of the world and appears to possess material qualities of colour, touch, taste, and smell But the niscaya-naya which directs our attention to the real nature of the self proclaims that the self's intrinsic nature can not be destroyed by the karina and it is devoid of any of the material qualities The real self does not hanker after bodily acquisitions Thirdly, according to the vyavahara-naya, the self extends up to the limits of bodily dimensions on account of its narrowing and dilating characteristics because of the effect of karma, just as a lotus-hued ruby extends its lustre to the cup of milk, when placed in it, or just as a lamp throws its light to the extent of the space in which it is placed. The niscaya-naya propounds that the self is capable of extending to the entire lokakasa. Fourthly, the vyavahara-naya tells us that the empirical self is the doer of material and psychical karmas. These two are so interconnected gives rise to the other Subha (auspicious) and asubha (inauspicious) actions occasioned by subha and asubha psychical states are done by the empirical self But the niscaya-naya expounds that in whatever deeds the self may get itself engaged in the world, they are not the representatives of the self in its pure, undefiled and transcendental nature The self in its re nature is not the doer of material and psychical karmas, but it is the doer of transcendental states of knowledge and the like When the empirical self rises to the transcendental plane of experience, it becomes the doer of pure actions devoid of attachment and aversion. Fifthly, in the eyes of vyavahara-naya, the empirical self is the enjoyer of pleasure and pain These are the results of karmic associations from beginningless time. But according to niscaya- naya, the self is capable of enjoying such happiness as is transcendental, born of the self, supersensuous, incomparable, infinite and indestructible. Lastly, the niscaya-naya regards the self as its own lord (prabhu) It is its own enemy and friend, it is not dependent on any other agency for its salvation. It is called svayambhu. It is a state of self-sufficiency which requires no other foreign assistance to sustain itself. It is itself the subject, the object, the means of its achievement; it achieves for itself, destroys the extraneous elements and is the support of its infinite potencies Hence the self manifests its original nature by transforming itself into six cases; it is at once the nominative, the accusative, the instrumental, the dative, the ablative, and the locative case.

Page #12
(2) THE GOAL OF HUMAN PURSUANCE : The goal is described as the attainment of paramatman after one's passing through the state of antaratman and renouncing the state of baluratman The person who recognises that bodily senses are ultimate is called the perverted self, and the person in whom the acceptance of self as different from the body is without any doubt is called the awakened self, ind the self devoid of all the Karmic taints is called the supreme self And the supreme self is called the Deva, divine being (179) The paramatman is parama atnian, the highest, infinite self. The bahiratman has awareness only of the physical body and its various accompaniments, the antaratman has developed spiritual awareness, but the paramatman attains to the highest realization of spiritual experience that passes understanding of paramatman the empirical self is metamorphosed into transcedental self In other words, the empirical self becomes universal self in the sense that it is now capable of intuiting all the objects of the world owing emergence of omniscience In view of the fact of possessing omniscicence, it will not be contradictory to say that the ominscient being is all-pervading, and that all the objects are within him, since he is the embodiment of knowledge and all the objects are the objects of knowledge The omniscient being neither accepts nor abandons, nor transforms the external objectivity, but only witnesses and apprehends the world of objects without entering into them, just as the eye sees the object of sight. The paramatman not only manifests infinite intuitive knowledge, but also experiences unalloyed bliss which is self-originated, supersensuous, unique, infinite and interminable The correlate of infinite knowledge and bliss is infinite energy without which the former two can not be sustained Thus we may say that the cognitive, conative and affective tendencies of the self find supreme satisfaction in the state of paramatinan It is of capital importance to point out that Jainism gives credence to the infinite plurality of paramatmans just as there is ontological pluralism of empericial selves Every empirical self can become universal and there are as many universal selves as there are empirical selves without any contradiction In Jaina terminology, every jiva is potentially a Siddha and in Siddhahood self-individuation is sustained Secondly, there is a different expression of the goal of human pursuance According to this, the goal of human pursuance is the attainment of supreme peace or equanimity through spiritual awakening (Samyagdarsana), value-knowledge (Samyagjnana) and ethico-spiritual conduct (Samyak-caritra) The Samanasuttam tells us that the person comprehends facts and values through knowledge, he believes in them by reason of spiritual awakening; he restrains the senses by virtue of ethico-spiritual conduct; and by austerity he is purified (209) Again, for the person who

Page #13
pursues mer, knowledge without conduct who adopts the forms of a luni, (saint) with ut spiritual awakening and who performs austerity without concentration of mind all that is of no consequence (210) For the person who is not a spiritualist, value-knowledge does not grow in life in the absence of value-knowledge remarkabilities in ethico-spiritual conduct do not arise for the person who is devoid of conduct emancipation from harus is not possible And for the person who is devoid of emancipation from Kurnas, supreme peace (equammity) in life does not emerge (211) It is again said that knowledge destitute of action is of no consequence, action done from ignorance is also of no consequence (212) (3) DOCTRINE OF KARMA AND TRANSMIGRATION : We have said above that the goal of human pursuance consisis in realizing the state of paramatman and the supreme peace (equanimity) This means that the goal is not something situated in a distant land, but it is the self in its veritable, dignified and ontological nature In spite of this basic oneness of nature, the empirical selves differ from one another in respect of knowledge, prosperity, status and bodily make up, etc. What is the cause of this difference? How to account for these perceptible distinctions among empirical selves? The answer of the Jaina is that it is the beginningless material subtle principle known as kanna that is responsible for the causot ofterences in the empirical selves This kanna has been exercising its limiting and crippling influence on the empirical conscious principles from the beginningless past, thereby it has been obstructing the manifestation of their inherent excellences But it may be noted that however encumbered with karmic matter a jelf may be, it can not obstruct the manifestation of consciousness to the full, just as even the most dense cloud can not interrupt the light of the sun to its farthest extreme. This material subtle principle known as dravya-karma, and its psychical counterpart in terms of raga and devsa is called bhava-karma Kanas are of varied nature, but the fundamental kinds of kanna are eight in number-namely, knowledge-obscuring intuition- obscuring, feeling-producing, delusion-producing, longevity- determining, body-making, status-determining and obstruction- generating karma. (1) Just as the curtain obstructs the knwoledge of things inside the room, so also the knowledge-obsucuring karma obstructs the expression of knowledge. (2) Just as a door-keeper does not allow persons to meet the king, etc, so also the intuition-obscuring karma does not allow apprehension of things. (3) Just as on licking honey from the sharp edge of a sword, the person enjoys honey as well as suffers pain, so also the feeling-producing karma produces pleasures and pain in man (4) Just as wine stupefies a person, so also the delusion-producing karmu perverts the person (5) Just as wooden fetters

Page #14
VI stop the movement of a person so also the longevity-deterinining hamma obliges the soul to slavin a particular body (6) Just as the painier produces different pictures. so also the body making karma makes different bodies (7) Just as a potter nakes earthen pots of different sizes, so also the status determining karna determines status in society (8) Just as a treasurer generates obstructions in giving money, etc to others, so also the obstruction-generating karna causes handicaps in charity, in gains and in self-power it is no doubt that the karma binds self to mundane existence The Sumanasuttan tells us that somewhere the Jivas are subject to karmas, (psycho-physical impurities and somewhere Karinas are subject to Jivas, as somewhere the money-lender is powerful and somewhere the debtor is poiverful Again it is said that when man choose the Karma, (action for karmic bondage) they are free, but in the rise of that bound karma, they become dependent, as when one climbs a tree, one is free; but when one falls from it, one becomes dependent (choiceless) Now.he question that arises is this How the self is bound by Karma ? What are the causes that create Karmic bondage in the self? The answer of Samanasuttam is that its actions (mental, bodily and vocal) polluted by passions that cause empirical bondage to the self The passion-free actions do not bring about any mundane bondage whatsoever The Samanasuttan tells us that in the person who is really involved in the world, the impure psychical states occur because of this involvement. From the impure psychical states the Karma (impuie material particles) as such comes into being and from the Karma, his transmigration in the four grades of existence takes place From the Jiva who has transmigrated to a grade of existence, the body arises and from the body senses come into being. By means of the scrises, there is the seizing of the sense-objects By reason of that attachment and aversion occur (52 to 54) uring the transmigration of Jiva, there arise in him psychical states of attachment and aversion, which are beginningless and endless or they are beginningless but having an end, because of his developing spiritual awakening, value- knowledge and ethico-spiritual conduct (4) SPIRITUAL AWAKENING, VALUE-KNOWLEDGE AND ETHICO-SPIRITUAL CONDUCT Spiritual awakening is the beginning of spiritual pilgrimage, and it is the foundation of magnificent edifice of liberation (219) Spiritual perversion acts as barricade to soul's true life It is the root of all evils, the seed of the tree of Sarasara (67) The person experiencing spiritual perversion becomes perverted in his attitude Again, he does not like the virtuous path,

Page #15
viii as the person down with fever does not relish even the sweet juice (68 poisons all our activities, so as to check the realisation of the Summum Bonum of life Moreover it is responsible for the perversity of knowledege and conduct alike. So long as spiritual perversion is operative, all our efforts to witness the sun of self's glory are bound to fail Thus it is to be rooted out in the interest of rendering its unwholesome function null and void. In other words, spiritual awakening is to be attained, which in turn will make knowledge and conduct conducive to the attainment of supreme peace. It is only after the acquisition of spiritual awakening that the person attains the primary qualification for even marching towards emancipation from the wheel of misery. If spiritual perversion is at the root of worldly life and living, spiritual awakening is at the root of liberation. The Samansutta tells us that if the achievement of spiritual awakening is on the one side and the achievement of the three worlds is on the other, out of these two the achievement of spiritual awakening is undoubtedly better than that of the three worlds (225). Even performing very severe austerities, persons devoid of spiritual awakening do not attain spiritual wisdom even in thousands and crores of years. (222). Just as a leaf of the lotus plant because of its own nature and constitution is not defiled by water, so also an awakened person bacause of his spiritual nature is not sullied by passions and sensuous attraction. (227). Rightness in knowledge and conduct is acquired through spiritual awakening. The spiritually awakened self considers his own self as his genuine abode and regards the outward dwelling places as artificial. He renounces all identification with the animate and inanimate objects of the world, and properly weighs them in the balance of his awakened spirit Thus he develops a unique attitude towards himself and the world around him The Samanasuttani deals with the nature of spiritual awakening (Samiyagdarsana) from two points of view, namely Niscaya (transcendental) and Vyavahara (empirical) The former regards Samvagdarsana as awakening of the transcendental sell, whereas the latter regards it as the belief in the seven tattvas (Jiva, Ajiva, etc ) (220) There may be a tendency to confuse spiritual awakening with moral and intellectual accomplishments One may say that he who is intellectually enlightened and morally converted is spiritually awakened How can a man after attaining to the fair height of intellectual knowledge and moral upliftment be spiritually barren? Though it is astonishing, yet it is regarded as a faci by the Jainas The 'dravya-lingi-muni' is an instance of this sort of life No doubt, intellectual learning and moral conversions may facilitate spiritual awakening in certain selves, but this can not as a rule bring about the latter A spiritually unawakened man may be an astute intcllectualisi, a

Page #16
resolute moralist, but he will lack that spiritual quality by virtue of which he may be called a real saint, a seeker of spiritual truth, a person moving on the path of religion Thus spiritual awakening is to be sharply distinguished from moral and intellectual accomplishments. Now the question is . What are the criteria of spiritual awakening? Is there any way to judge the occurrance of spiritual awakening in the life of an aspirant? The Samanasuttam has given certain individual and social characteristics that accompany spiritual awakening (Samyagdarsana) In general it may be said that the spiritually awakened self is without any iota of fear and pride He is not frightened when worldly pleasures part company and troubles accompany him. Nor is he perturbed by the life hereafter He has no fear of death, disease, accidents, insecurity, and of losing prosperity Again he has comprehended the futility of pride, and conse quently pride of learning, honour, family, caste, power, opulence, penance and body has been forsaken by him Besides the spiritually awakened self develops certain individual characteristics in his own personality First, he regards, without any doubt, kindness to all creatures as dharma and any injury to them as adharma Secondly, he does not hanker after transient pleasures of the world Thirdly, he dissociates himself from irrational and unscientific traditional beliefs. Besides, there are certain social characterisitics which emanate from the spiritually awakened being First, he does not hate a meritorious being owing to certain diseased bodily conditions and the like Secondly, he does not lay open the faults and weaknesses of others and does not publicize his own good deeds Thirdly, if any body is constrained to deviate from the path of reighteousness, he re-establishes him in the right path Fourthly, he evinces deep affection for those who are on the path of righteousness And lastly, he propagates spiritual values by such means as are best suited to time and place According to the Samanasuttar that is value-knowledge by virtue of which spiritual principle is cognized, mind is curbed and soul is purified (252) Again that is value-knowledge by which the person becomes free from attachment, by which he is absorbed in the virtue and by which the feeling of amity is engendered (253) As regards ethico-spiritual conduct, the Samunavutlari tells us that withdrawals from the imn.oral conduct and devoting one's self to the moral conduct is styled conduct from the empirkal standpoint (203) But according to the transcendental standpoint when the self is ulisorbed is his own sell then that absorption in thi highest self is certank anscendental conduct The person who is devoid of all altachments and who is engrossed in the self apprehends and experiences the self in its basic nature, certainly pursucs spiritual conduct (271) The person who is not disposed to the

Page #17
spiritual way of life but performs austerity and adopts vows acts unwisely (272) Having experienced the real self when the person translates into life the renouncement of virtue and vice, he, then, attains supreme peace (269) To be more clear, the vicious acts should be restrained through virtuous acts and the virtuous acts should be restrained through spiritual experience The person should meditate on his own virtuous and spiritual nature in this successive order (284). The Sanansuttam tells us that having apprehended the self through the grace of spiritual teacher, one should meditate on one's own self Service of an experienced person and that of the spiritual teacher, avoidance of a value-ignorant person totally, fortitude, spiritual study, staying in seclusion, and reflection on the meaning of sutras (scriptures)the group of all these is the means of equanimity (emancipation and bliss) (290) (5) HOUSEHOLDER'S WAY OF LIFE: The Samansuttan tells us that for social growth and one's own unfoldment only two paths (modes of life) have been pronounced by the Arahantas, (the embodied spiritually perfect personalities). The traveller on the one path has been called Sramana (saint), while the traveller on the other path has been called Sravaka (householder) (296) In the life of the householder two things, namely, offering of gifts and paying of reverence to ethico-spiritual personalities are prominent (297) The person who is occupied with five Anuvratas (partial vows) and seven Siksavratas (educative vows) is a Sravaka (330 to 335) According to the Samanasuttar man should subvert anger by peaceful disposition, subdue pride by modesty, overcome hypocrisy by simplicity and greed by contentment (136) This should be borne in mind that pain is not dear to oneself, having known this regarding all other Jivas (beings), one should give affection to all the Jivas (beings) adequately And by reason of the equality with one's own self, one should keep sympathy with all of them (150) The non-emergence of attachment, etc on the surface of self is non-violencc This has been said so in the scriptures If their emergence occurs, that has been for certain styled violence by the Jma (spiritually victorious) (153) One may kill the Jivas (beings) and one may not kill them, but by the more thought of killing them, there is bondage of Karma (material particles) This according to the transcendental point of view, is the sum and substance of Karmic bondage occuring in the Jivas (persons)(154) The person destitute of all possessions is always tranquil and the cmperor does not get at that final bcatitude which the person destitute of all possessions altains (145) Just as there is the iron hook for controlling the elephant and there is the moat for the protection of the city, so also the renunciation of possession is useful in restraining the senses and the restraint of senses is no doubt non-attachment (146)

Page #18
(6) THE CONCEPT OF ARAHANTA AND SIDDHA The Samanasuttami tells us that Arahanta and Siddha are the supreme objects of devotion. They are subsumed under the category of Deva (divine being) Considered from the perspective of mystical realisation, Arahanta and Siddha stand at par. But as the former enjoys embodied liberation and the latter, disembodied one, it is averred that Siddha occupies a higher status. Notwithstanding this Arhantas are everywhere bowed first and Siddhas, next But for this the argument adduced by the Jaina is this that it is through Arahantas that we have been able to recognise Siddhas and it is through his preachings that supreme values have been made intelligible to us Hence Arahanta is our supreme Gunu (spiritual teacher) and the Guni is entitled to receive our preferential obesiance. Thus owing to the delivering of sermons for general beneficence, Arahanta is the perfect Guni and he is also the perfect Deva on account of the complete actualisation of the divinity potential in himself It is through his medium that mystical life has been possible on earth In consequence, he must have our highest gratitude and reverence Thus the concept of Arahanta in Jainism plays a dual role : the role of the perfect Deva (divine being) and the role of the perfect Guru (spiritual teacher). And this is quite consistent with the viewpoint of spiritual experience, and the consequent upliftment of mankind at large through preaching. Guruhood refers to the outward manifestation of intuitive experience, while Devahood signifies simply the inward spiritual realisation Thus the concept of Arahanta stands for the consistent identification of Devatva and Gunitva, of the inward experience and the outward expression In the state of the Siddha, there is no outward representation of mystical experience, which, on the other hand, is integrally connected with the life of Arahanta Because of this dual role, Arahanta is bowed first in preference to the Siddha who is simply the Deva on account of his being, incapable of preaching Dhanna Prof AN Upadhye rightly remarks "The magnanimous saint, the Jaina Tuthaikara, who is at the pinnacle of the highes spuitual experience is the greatest and ideal teacher ard his words are of the highest authority" This does not imply the belittlement of the Siddha, but simply the glorification of the Arahanta as the supreme Guru, Gurutva being his additional characteristic There are two kinds of Arahantas, namely, Tirthamkara and non Tuthaikara The distinction between the two is this that the former is capable of preaching and propagating religious doctrines in order to guide the mundane souls immersed in the life of illusion and his sermons are propcilv worded by the Ganadharas, while the latter is not the propounder of religious faith or principles, but silently enjoys simply the sublimity of

Page #19
X11 mystical experience it is to be borne in mind that the word 'Arahanta' in the Namokara Mantra should be regarded as referring to the Tirthamkara. In Jaina texts, though Arahanta and Siddha are styled 'God', yet, as Dr. Upadhye says, "neither Arahanta nor Siddha has on him the responsibility of creating supporting and destroying the world. The aspirant receives no boons, no favours, and no curses from him by way of gifts from the divinity The aspring souls pray to him, worship him and meditate on him as an example, as a model, as an ideal that they too might reach the same status. But it should not be forgotten that unified, singleminded devotion to Arahantas or Siddhas accumulates in the self the Punya (asupicious Karma) of the highest kind, which as a natural consequence, brings forth material and spiritual benefits, Samantabhadra observes that the adoration of Arahantas occasions great heap of Punya (asupicious Karma). He who is devoted to him realises prosperity and be who casts asperions, sinks to perdition; in both these the Arahanta is astonishingly indifferent. The aspirant, therefore, should not breathe in the despondency for the aloofness of God (Arahanta and Siddha) Those who are devoted to him are automatically elevated. The ultimate responsibility of emancipating oneself from the turmoils of the world falls upon one's own undivided efforts, upon the integral consecration of energies to the attainment of divine life. Thus every soul has the right to become paramatman (Supreme Self) Who has been conceived to be the consummate realisation of the divine potenualities. Arahantas are consummate mystics. They lead a lite of super-moralism, but not of a-moralism, It is inconceivable that the Arahanta Who have attained supremacy on account of the realisation of perfect Ahimsa may in the least pursue an ignoble life of Himsa, a life of vice. He is no doubt beyond the category of virtue and vice, good and evil Punya and Papa, auspicious and inauspicious psychical states, Yet he may be pronounced to be the most virtuous soul though the pursuit of virtuous life is incapable of binding him to the cycle of life and death. Samantabhadra ascribes inconceivability to the mental, vocal and physical actions of Arahanta, since they are neither impelled by desire nor born of ignorance. Whatever issues from him is potent enough to abrogate the miseries of the tormented humanity. Hundreds of souls get spiritually converted and forsaking their perverted attitude towards life His presence is supremely enlightening Even his body causes amazement to Indra in spite of his beholding it with 2 thousand eyes. Since he has transcended the lin human nature and is revered and worshiped even by celestial beings, he is the supreme Atman. Thus he is the embodiment of mystical virtues, and is the spitirual leader of society. He is beyond attachment, aversion and infatuation, and consequently, he is absolutely dispassionate. By virtue of his intuitively apprehending the nature of reality, all his doubts have been

Page #20
resolved. By reason of his self-realisation, he has transcended the dualities of friends and enemies, pleasure and pain, praise and censure, life and death, sand and gold. The Arahanta is the omniscient being. He therefore, neither accepts nor abandons, nor transforms the external objectivity, but only witnesses and apprehends the world of objects without entering into them, just as the eyes see objects of sight. The knowledge which is independent, perfect, immaculate, intuitive and extended to infinite things of the universe may be identified with bliss on account of the absence of discomposure arising from the knowledge which is dependent, imperfect maculate mediate and extended to limited things. In other words, the consciousness of the Arahanta is not only omnipotent and intuitive but also blissful. Bliss is naturally consequent upon the destruction of the undesirable and accomplishment of the desirable Thus the Arahanta experiences unprecendented bliss which originates from the innermost beings of self and which is supersensuous, unique, infinite and interminable We may conclude by saying that the cognitive, conative and affective tendencies of the Arahanta reveal their original manifestation in his supreme mystical experience, which is ineffable and transcends all the similies of the world. In preparing this English translation of the Samanasuttam Vol. 1 the text of the Samanasuttam published by the Sarva Seva Samgha, Varanasi in 1975 has been utilised, for which I express my thankfulness to the Sarva Seva Samgha. I am grateful to Shri S.N. Joshi, Department of English, Sukhadia University Udaipur for going through the English translation and giving valuable suggestions. My thanks are due to my wife, Smt Kamla Devi Sogani for correcting the proofs of the Prakrta Gathas with interest and zeal. XIII I offer my sincere thanks to Shri D.R. Mehta. Secretary, Prakrta Bharati. Academy and to Mahopadhyaya Shri Vinay Sagarji, Director, Prakria Bharati Academy who evinced a keen interest in bringing out this English translation of the Samanasuttam, Vol i Formerly Professor of Philosophy Department of Philosophy Sukhadia University Udaipur. 28.5.93 For Private Personal Use Only Kamal Chand Sogani

Page #21
a a R ! If' ' UN'. It' ka. k T ! t - PP D' t p p y y ch. 19 z s m A a e (anusvAra) e kh kh ch ch Th th tha to th ph DIACRITICAL MARKS ph r r s S NY 1 ai N al F00 15 Consonants g g j - M' J Vowels D 2 - 3 se a ne d d b b 1.- la S s C For Private Personal Use Only gh gh jh Jh w hit r ME = 5 m == E d dh dh dh bh bh v V u h h u au au (visarga) b U n D a 15 n n u N m

Page #22
samaNasuttaM bhAga-1 Samanasuttam Vol-1 (Text and English Translation)

Page #23
1. maGgalasUtra 1. Namo arhNtaannN| Namo siddhANaM / Namo aayriyaannN| Namo uvjjhaayaannN| Namo loe savvasAhUNaM // 1 // 2. eso paMcaNamokkAro, svvpaavppnnaasnno| maMgalANaM ca savvesiM, paDhamaM havai maMgalaM // 2 // 3-5. arahaMtA mNglN| siddhA maMgalaM / sAhU mNglN| kevalipaNNatto dhammo maMgalaM // 3 // arahaMtA loguttmaa| siddhA loguttmaa| sAhU loguttmaa| kevalipaNNatto dhammo loguttmo||4|| arahaMte saraNaM pvvjjaami| siddhe saraNaM pavvajjAmi / sAhU saraNaM pvvjjaami| kevalipaNNattaM dhamma saraNaM pavvajjAmi / / 5 / / jhAyahi paMca vi gurave, mNglcusrnnloypriyrie| Nara-sura-kheyara-mahie, ArAhaNaNAyage viire||6|| samaNasutta - bhAga 1

Page #24
1. Of Auspiciousness 1. 2. 3. Obeisance to Arahantas ( embodied spiritually perfect personalities). Obeisance to Siddhas (disembodied spiritually perfect souls). Obeisance to Acaryas (propagators of ethico-spiritual values). Obeisance to Upadhyayas (teachers of ethico-spiritual values). Obeisance to all the Sadhus (pious personalities) in the world. This five-fold obeisance is the destroyer of all the vices and (so) among all the (types of) auspiciousness (this) becomes the fore-most auspiciousness. Arahantas are auspicious. Siddhas are auspicious, Sadhus are auspicious. Dharma ( ethico-spiritual values ) preached by the omniscient is auspicious. Arahantas are excellent in the world. Siddhas are excellent in the world. Sadhus are excellent in the world. Dharma (ethico- spiritual values) preached by omniscient is excellent in the world. I resort to the shelter of Arahantas. I resort to the shelter of Siddhas. I resort to the shelter of Sadhus. I resort to the shelter of the Dharma (ethico-spiritual values) preached by the omniscient. Meditate on the five holy teachers(spriritual pillars) who are permeated with spiritual energy, who are auspicious, who are the shelters in the four grades of existence, who have adorned the world, who are the supreme objects of devotion, and who have been adored by the human and celestial beings along with the Vidyadharas ( human beings moving in the sky by means of supernormal powers). S. Samanasuttam-Vol. I

Page #25
ghaNadhAikammamahaNA, tihuvnnvrbhvv-kmlmttNddaa| arihA aNaMtaNANI, aNuvamasokkhA jayaMtu je||7|| 8. aTThavihakammaviyalA, NiTThiyakajjA pnntttthsNsaaraa| diTThasayalatthasArA, siddhA siddhiM mama disNtu||8|| paMcamahavvayatuMgA, tkkaaliy-sprsmy-suddhaaraa| NANAguNagaNabhariyA, AiriyA mama psiidNtu||9|| 10. aNNANaghora timire, duraMtatIramhi hiNddmaannaannN| bhaviyANujoyayarA, uvajjhAyA varamadiM deMtu // 10 // 11. thiradhariyasIlamAlA, vavagayarAyA jsohpddihtthaa| bahuviNayabhUsiyaMgA, suhAI sAhU pycchNtu||11|| 12. arihaMtA, asarIrA, AyariyA, uvajjhAya munninno| 'paMcakkharanippaNNo, oMkAro paMca prmitttthii||12|| samaNasutta - bhAga 1

Page #26
7. May the Arahantas who are the annihilators of the dense obscuring Karmas (psycho-physical impurities), who are like the sun for the lotus of releasable souls existent in the three worlds, who possess infinite knolwedge and also experience unique bliss, be victorious in the world. May the Siddhas who are devoid of eight Karmas** (psychophysical impurities) by whom all the purposes have been accomplished, by whom ( their own) reincarnations in the world have been put to an end, by whom the essence of all the substances has been known, show me the path to liberation. May the Acaryas who have acquired exalted position by observing five Mahavratas (complete vows), who possess contemporary knowledge of their own faith and that of others and who have been saturated with diverse clusters of virtues, do good to me. May the Upadhyayas who are the illuminators of the mundane souls wandering in the dense darkness of ignorance which is difficult to cross, impart supreme understanding (to me). May the Sadhus who abound in glory, by whom the garland of virtues has been steadily sustained, by whom attachment has been cast aside and by whom the parts of the body have been adorned with immense modesty, bestow happiness on me. Arahantas, Asariras (Siddhas), Acaryas, Upadhyayas and Munis are the five holy personalities (spiritual pillars ). Omkara has emerged from the first letters (A+ A+ A+ U + M) of the five holy personalities. 10. 11. 12 -Karinas which obscure the nature of self -The eight types of Karmas are (1) Knowledge-obscuring (2) Intuition-obscuring (3) Feeling-producing, (4) Delusion-producing, Continued from page 2 (5) Longevity-determining, (6) Body-making, (7) Status-determining and (8) Obstruction - generating (1-2) That which obscures knowledge and intuition (3) That which holds up natural biss and produces pleasure and pain (4) That which obstructs spiritual awakening and ethico-spiritual conduct. (5) That which determines the period of stay of self in a particular body (6) That which is responsibie for the making of a particular body (7) That which determines status in society (8) That which causes handicaps in charity, in gains and in self-power Samapasuttam-Vol 1

Page #27
13 usahamajiyaM ca vaMde, saMbhavamabhiNaMdaNaM ca sumaI c| paumappahaM supAsaM, jiNaM ca caMdappahaM vNde||13|| 14. suviAhe ca pupphayaMtaM, sIyala seyaMsaM vAsupujjaM c| vimalamaNaMta-bhayavaM, dhamma saMtiM ca vNdaami||14|| 15. kuMthu ca jiNavaridaM, araM ca malliM ca suvvayaM ca nnmi| vaMdAmi riTThaNemi, taha pAsaM vaDDhamANaM ca // 15 // 16. caMdehi NimmalayarA, AiccehiM ahiyaM pyaasNtaa| sAyaravaragaMbhIrA, siddhA siddhiM mama disNtu||16|| 2. jinazAsanasUtra japallINA jIvA, taraMti sNsaarsaayrmnnNtN| taM savvajIvasaraNaM, gaMdadu jiNasAsaNaM surN||1|| jiNavayaNamosahamiNaM, visayasuha-vireyaNaM amidmyN| jaramaraNavAhiharaNaM, khayakaraNaM savvadukkhANaM / / 2 / / arahaMtabhAsiyatthaM, gaNaharadevehiM gaMthirAM smm| paNamAmi bhattijutto, sudaNANamahodahiM sirsaa||3|| tassa muhuggadavayaNaM, puvvAvaradosavirahiyaM suddhaM / Agamamidi parikahiyaM, teNa du kahiyA havaMti taccatthA // 4 // samaNasutta - bhAga 1

Page #28
13 14. 15. I adore the spiritually victorious (1) Rsabha, (2) Ajita, (3) Sambhava, (4) Abhinandana, (5) Sumati, (6) Padmaprabha and (7) Suparsva. And I adore the spiritual victor, (8) Candraprabha. I venerate the divine (9) Suvidhi or Puspadanta (10) Sitala, (11) Sreyansa, (12) Vasupujya, (13) Vimala, (14) Ananta, (15) Dharma amd (16) Santi. I reverence the spiritually perfect (17) Kunthu, (18) Ara,(19) Malli (20) Suvrata, (21) Nami, (22) Aristanemi, (23) Parsva and (24) Vardhamana. (These are the twenty-four Tirthar karas (spiritually perfect personalities and disseminators of spiritual wisdom). May the Siddhas who are more transparent than the moons, who are more illuminating than the suns, who are more profound than the oceans, show me the path to liberation. 16. (2) Of the law of Jina (Spiritually Victorious) 17. 18. 19 Since the Jivas ( persons ) absorbed in the law of Jina (spiritually victorious) cross the infinite ocean of transmigratory existence, may that law of Jina which is the refuge of all beings flourish perpetually. The medicine of the law of Jina (spiritually victorious ) is full of nectar, is the eliminator of sensuous pleasures, is the destroyer of the disease of old age and death and is the annihilator of all the sufferings The meaning revealed by the Arahanta (embodied spiritually perfect personality) has been properly worded by the Ganadharas (chief disciples of the Arahanta ). So by bowing my head with devotion I make obeisance to the ocean of (worded) scriptural knowledge. Utterances which have issued from the mouth of Arahanta (embodied spiritually perfect personality ) are free from inconsistency Tercfore, they are congruous That is why those utterances have been styled 'Agama' And in the Agama Reals have been delineated 20 Samanasuttam-Vol. I

Page #29
21. jiNavayaNe aNurattA, jiNavayaNaM je kareMti bhaavenn| amalA asaMkiliTThA, te hoMti prittsNsaarii||5|| 22. jaya vIyarAya! jayaguru! hou mama tuha pabhAvao bhayavaM! bhavaNivveo maggANusAriyA itttthphlsiddhii||6|| 23. sasamaya-parasamayaviU, gaMbhIro dittimaM sivo somo| guNasayakalio jutto, pavayaNasAraM prikheuN||7|| 24. jaM icchasi appaNato, jaM ca Na icchasi appnnto| taM iccha parassa vi yA, ettiyagaM jinnsaasnnN||8|| 25. 3. saMghasUtra saMgho guNasaMghAo, saMgho ya vimocao ya kmmaannN| dasaNaNANacaritte, saMghAyaMto have sNgho||1|| 26. rayaNattayameva gaNaM, gacchaM gamaNassa mokkhmggss| saMgho guNasaMghAdA, samayo khalu Nimmalo appaa||2|| samaNasutta - bhAga 1

Page #30
21. Persons who are engrossed in the utterances of Jina (spiritually victorious ) and who follow them with interest, become dirtless and unperturbed and also they become the holders of only limited transmigratory existence. O dispassionate one! O holy teacher of the world! O Lord! Salutation (to you). ( My desire is that) for me, by virtue of your effectiveness, there should come into being detachment from the worldly life, the following of the right path and the accomplishment of the intended result. He who is the knower of his own faith and that of the others, who is profound, resplendent, benevolent, tranquil and who has been endowed with hundreds of virtues, is capable of delivering the essence of the doctrine (preached by the Arahantas). Whatever you desire from yourself (for yourself) and whatever you do not desire from yourself ( for yourself), desire that for others and do not desire that for others). This much is the law of Jina. 23. 24. (3) Of Samgha (Order of Householder and Non-householder) 25. 26. Verily, the Samgha ( order of householder and nonhouseholder) is the confluence of (mystico-moral) virtues. (The consequence of this is that) it becomes the annihilator of Karmas (filth attached to the soul) Again, the Samgha incorporating spiritual awkening, value - knowledge and ethico - spiritual conduct in the life of the individual is the Samgha in real spirit Verily, a triad of three Jewels, namely, spiritual awakening, value-knowledge and ethico-spiritual conduct is styled 'Gana' ( the assemblage of pious personalities) The (group of) means of moving towards the path of equanimity has been called 'Gaccha' (the group of disciples of an Acarya). Truly, the Samgha ( order of householder and non-householder) is the confluence of (mystico-moral) virtues And really, t pure soul is identical with the equanimous state of mind Samanasuttam-Vol. I

Page #31
27. 10 28. 29. 30-31 32. 33. 34. AsAso vIsAso, sIyagharasamo ya hoi mA bhAhi / ammApitisamANo, saMgho saraNaM tu savvesiM // 3 // nANassa hoi bhAgI, thirayarao daMsaNe carite ya / dhannA gurukulavAsaM, AvakahAe na muMcaMti // 4 // jassa gurummina bhattI, na ya bahumANo na gaukhaM na bhayaM / na vi lajjA na vi neho, gurukulavAseNa kiM tassa ? // 5 // kammarayajalohaviNiggayassa, suyarayaNadIhanAlassa / paMcamahavvayathirakaNNiyassa, guNakesarAlassa // 6 // sAvagajaNamahuyaraparivuDassa, jiNasUrateyabuddhassa / saMghapaumassa bharcha, samaNagaNasahassapattassa / / 7 / / 4. nirUpaNasUtra jo pamANaNayehiM, NikkheveNaM Nirikkhade atthaM / tassAjuttaM juttaM, juttamajuttaM ca paDihAdi // 1 // gANaM hodi pamANaM, Nao vi NAdussa hidayabhAvattho / Nikkheo vi uvAo, juttIe atthapaDigahaNaM // 2 // NicchayavavahAraNayA, mUlabheyA NayANa savvANaM / NicchayasAhaNaheuM, pajjayadavvatthiyaM muNaha // 3 // samaNasutta bhAga 1 - For Private Personal Use Only

Page #32
27 28 29. 30&31 The (Sramana) Samgha ( order of saints) is the assurance, the consolation (and) the refuge of all beings. (It) is (providing mental calmness) like an air-conditioned house and is ( affectionate) like parents Do not, therefore, be frightened. He (who continues to be the member of the Samgha) is the partaker of knowledge and he is more established than others in spiritual awakening and ethico-spiritual conduct Blessed are the persons who never leave the company of a spiritual teacher throughout their lives For him who keeps no devotion for the Guru ( spiritual teacher), has no reverence for him, takes no pride in him, experiences no awe of him, feels no modesty in his presence, and who maintains no affection for him, what is the sense of his remaining with the Guru? Having remained above the waters of Karmic dust, having long stalk of scriptural jewel, possessing the steady pericarp of sive Mahavratas ( complete vowy), holding association with the pollen of virtues, having been surrounded by the black bee of householders, having bloomed through the resplendent sun of Jina (spiritually victorious) and having thousand petals of Sramanas (saints), may the lotus of Samgha bloom (4) Of exposition To him who does not look at the object through Pramana(the means of valid Knowledge), Naya ( the Standpoint) and Niksepa ( the use of words for expressing the objects), the false object seems true and the true one secms false. Now, Knowledge is Pramana ( the means of valid knowledge), Knower's (objective) view in mind is certainly Naya ( the doctrine of standpoint), method of knowing (through language) is undoubtedly Nikscpa (the doctrine of the use of words for expressing objects) Thus the comprehension of objects takes place through these means There are two basic divisions of all the Nayas, namely, Niscayanaya ( transcedcntal standpoint), and Vyavaharanaya (empirical standpoint) Know the Dravyarthikanaya (standpoint of substance) and Paryayarthikanaya (standpoint of modification) as the means of arriving at the Niscayanaya (transcendental standpoint) 32. 33 34 Samanasuttam-Vol 1 11

Page #33
35. jo siya bheduvayAraM, dhammANaM, kuNai egvtthuss| so vavahAro bhaNiyo, vivarIo Nicchayo hoi||4|| 36. vavahAreNuvadissai, NANissa carittaM daMsaNaM nnaannN| Na vi NANaM Na carittaM, na daMsaNaM jANago suddho||5|| 37. evaM vavahAraNao, paDisiddho jANa nnicchynnyenn| NicchayaNayAsidA puNa, maNiNo pAvaMti NivvANaM / / 6 / / 38. jaha Na vi sakkamaNajjo, aNajjabhAsaM viNA ugaahe| taha vavahAreNa viNA, paramatthuvaesaNamasakkaM // 7 // 39. vavahAro'bhUyattho, bhUyattho desido du suddhnno| bhUyatthamassido khalu, sammAiTThI havai jiivo|| 8 // 40. nicchayamavalaMbaMtA, nicchayato nicchayaM ajaanntaa| nAsaMti caraNakaraNaM, bAhirakaraNAlasA keii||9|| 41. suddho suddhAdeso, NAyavvo prmbhaavdrisiihiN| vavahAradesidA puNa, je du aparame TThidA bhaave||10|| samaNasuttaM - bhAga 1

Page #34
35. 36 37 38 39 40 41 That which, at any moment, adopts an outlook of differentiation in the characteristics of an undifferentiated object is styled Vyavaharanaya ( empirical standpoint). Contrary to this is the Niscayanaya ( transcendental standpoint) It is propounded by the Vyavaharanaya (empirical standpoint) that spiritual awakening, value knowledge, and ethico-spiritual conduct are the differentiated characteristics of the enlightened person But it is proclaimed by the Niscayanaya (transcendental standpoint) that there is neither spiritual awakening, nor value- knowledge, nor ethicospiritual conduct in the enlightened person From the undifferentiated view point, he is only the pure knower In this way, (the ultimateness of Vyavaharanaya (empirical standpoint) has been denied by the Niscayanaya (transcendental standpoint) Know this And the saints who have depended on the Niscayanaya (transcendental standpoint) attain supreme peacc. Just as an ordinary man can not be taught without the language of the masses, so also no body can be communicated the knowledge of the highest reality without the use of Vyavaharanaya (empirical standpoint) Suddhanaya (transcendental standpoint) has been proclaimed true and Vyavaharanaya (empirical standpoint) has been proclaimed false The person who has depended on the transcendental standpoint certainly becomes spiritually awakened Some persons, though depending upon the Niscayanaya (transcendental standpoint), yet not knowing the Niscayanaya authentically become slack in external conduct Thus, they annul (the importance of ) all moral performan CCS The instruction of the transcendental (nature of the soul) has been styled transcendental standpoint This transcendental standpoint should be made intelligible by the realisers of the highest spiritual experience But persons who have stuck in sensuous experience have alone been preached through Vyavaharanaya ( empirical standpoint) Samanasuttam-Vol. I For Private Personal Use Only 13

Page #35
42. nicchayao duNNeyaM, ko bhAve kammi vaTTaI smnno| vavahArao ya kIrai, jo puvvaThio crittmmi||11|| 43. tamhA savve vi NayA, micchAdiTThI spkkhpddibddhaa| annonnaNissiyA uNa, havaMti sammattasanbhAvA // 12 // 44. kajjaM NANAdIyaM, ussaggAvavAyao bhave sccN| taM taha samAyaraMto, taM saphalaM hoi savvaM pi||13|| 5. saMsAracakrasUtra 45. adhuve asAsayammi, saMsArammi dukkhpuraae| kiM nAma hojja taM kammayaM, jeNA'haM duggaiM na gacchejjA ? // 1 // 46. khaNamittasukkhA bahukAladukkhA, pagAmadukkhA annigaamsukkhaa| saMsAramokkhassa vipakkhabhUyA, khANI aNatthANa u kaambhogaa||2|| 47. suTThavi maggijjaMto, kattha vi kelIi natthi jaha saaro| iMdiavisaesu tahA, natthi suhaM suThu vi gaviThaM / / 3 / / 48. naravibuhesarasukkhaM, dukkhaM paramatthao tayaM biNti| pariNAmadAruNamasAsayaM ca jaM tA alaM tenn||4|| 49. jaha kacchullo kacchaM, kaMDUyamANo duhaM muNai sukkhaM / mohAurA maNussA, taha kAmaduhaM suhaM biMti / / 5 / / samaNasutta - bhAga 1

Page #36
42 43 44 45 46 47 48 49 Which Sramana ( saint) remains in what mental state is difficult to be known in an authentic manner. The Sramana (saint) who is already established in conduct is alone preached from the Vyavaharanaya (empirical standpoint) So all the Nayas (standpoints) which have been limited by their own exclusive view-point are expressive of unauthentic views. But Nayas which have depended on one another are expressive of authentic nature of things. That which is knowledge, etc. is duty. That duty is right as a general rule and an exception (made in certain specific situations) to the general rule of duty is also right. If an individual performing the duty goes in that way then, for him that duty as well as all other duties become meaningful, (since they occasion the fruit of Ahimsa (non-violence) and Samata (equanimity). (5) Of Transmigration In this world which is mysterious, extensive, distressful, perishable and impermanent, (let me know) which indeed is that action by the performance of which I may not transmigrate to the defiled state of existence? Sensuous pleasures are undoubtedly the mine of misfortunes (They) are pleasureful for a moment, (and) painful for a long time, (they) are much painful (and) very little pleasureful, (they) are opposed to the pleasures of the world and happiness of liberation Just as in the plantain tree there is no where any substance (stem to be seen) in spite of its being searched well, so also there is no (experience of) happiness in sensuus objects even if it has been investigated thoroughly Enlightened persons proclaim even the long lasting pleasure of the lord of gods and men to be suffering, since that is uneven and impermanent in outcome. So, it is of no use Just as an itchy (person) scratching himself regards that suffering (caused by itching) as pleasure, so also the infatuated persons consider suffering caused by desire to be pleasure Samanasuttam-Vol I For Private Personal Use Only 15

Page #37
50. bhogAmisadosavisanne, hiynisseysbuddhivocctthe| bAle ya mandie mUDhe, bajjhaI macchiyA va khelmmi||6|| 51. jANijjai cintijjai, jammajarAmaraNasaMbhavaM dukkhN| na ya visaesu virajjaI, aho subaddho kvddgNtthii||7|| 52-5 , jo khalu saMsArattho, jIvo tatto du hodi prinnaamo| pariNAmAdo kamma, kammAdo hodi gadisu gdii||8|| gadimadhigadassa deho, dehAdo iMdiyANi jaayte| tehiM du visayaggahaNaM, tatto rAgo vA doso vaa||9|| jAyadi jIvassevaM, bhAvo sNsaarckkvaalmmi| idi jiNavarehiM bhaNido, aNAdiNidhaNo saNidhaNo vaa||10|| 55. jammaM dukkhaM jaga dukkhaM, rogA ya maraNANi y| aho dukkho hu saMsAro, jattha kIsanti jNtvo||11|| 6. karmasUtra 56. jo jeNa pagAreNaM, bhAvo Niyao tamannahA jo tu| mannati kareti vadati va, vippariyAso bhave eso||1|| 57. jaM jaM samayaM jIvo Avisai jeNa jeNa bhaavenn| so taMmi mi samae, suhAsuhaM baMdhae kammaM / / 2 / / samaNasutta - bhAga 1

Page #38
50 51 521054 The ignorant, dull and foolish person who is absorbed in the vice of craving for scnsuous enjoyments, who is of perverted mind in regard to prosperity and spiritual upliftment is bound by Karmas (psycho-physical impurities), just as a fly is caught in phlegm (Though) the suffering greatly caused by birth, old age and death is apprehended and contemplated, yet one is not able to detach oneself from the sensual pleasures Oh' the knot of hypocrisy has been lied strongly In the person who is really involved in the world, the impure psychical states occur bccause of this involvement) From the impure psychical states the Karma (impuri maternal particles) as such comes into being and from the Karma (bis) transmigration in the (four) grades of existence likes place From thc Jiva who has transmigrated to a grade of existence, the body arises and from the body scnscs come into being By means of the senses, there is the seizing of the sense-objects By reason of that attachment and aversion occur Thus, during the transmigration of Jiva, there arise in him psychical statcs(ol attachment and aversion) which are beginningless and endless or.(thcy) are ( beginningless) (and) having an end(because of his developing sprintul awakening, valuc- knowledge and ethico-spiritual conduct) This has been pronounced by the Arahantas ( embodied Spiritually perfect personalities) Birth is suffering, old age is suffering, diseases and deaths are suffering Oh' the mundane existence as such where the lives are unhappy is suffering (6) Of Karma (Filth attached to the soul) Through some (reflective-intuitive) method (adopted by the Acaryas), a mental state has been fixed ( to the occurrent of Kurmic bondige) If the person << pis, sales and employs it otherwise, then, this (incompaubility) is the pur verseness of his mind Whenever the Jiva (person) gets associated with whatever psychical states, he binds (accordingly) the auspicious and inauspicious Karmas (material particles) al thui um 55 50 57 Samanasuttam-Vol 1

Page #39
58. kAyasA vayasA matte, vitte giddhe ya itthisu / duhao malaM saMciNai, sisuNAgu vva maTTiyaM // 3 // 59. na tassa dukkhaM vibhayanti nAio, na mittavaggA na suyA na baMdhavA / ekko sayaM paccaNuhoi dukkhaM, kattArameva aNujAi kammaM // 4 // 60. kammaM ciNaMti savasA, tassudayammi u paravvasA hoMti / rukkhaM duruhai savaso, vigalai sa paravvaso tatto // 5 // 61. kammavasA khalu jIvA, jIvavasAI kahiMci kammAI / katthai dhaNio balavaM, dhAraNio katthaI balavaM // 6 // 62. kammattaNeNa ekkaM, davvaM bhAvo tti hodi duvihaM du / poggalapiMDo davvaM, tassattI bhAvakammaM tu // 7 // 63. jo iMdiyAdivijaI, bhavIya uvaogamappagaM jhAdi / kammehiM so Na raMjadi, kiha taM pANA aNucaraMti // 8 // 64-65. nANassAvaraNijjaM, daMsaNAvaraNaM tahA / treyaNijjaM tahA mohaM, AukammaM taheva ya // 9 // nAmakammaM ca goyaM ca, aMtarAyaM taheva ya / evameyAI kammAI, aTUTTheva u samAsao // 10 // 66. paDa - paDihAra- si-majja, haDa - citta- kulAla - bhaMDagArINaM / jaha eesiM bhAvA, kammANa vi jANa taha bhAvA // / 11 // samaNasutta - bhAga 9 For Private Personal Use Only

Page #40
58 If anybody is arrogant in bodily and vocal activity and is attached to wealth and (lustful) women (or men), he gathers the Karmic filth from both the sides, as the young serpent gathers the soil (from both the sides-mouth and body) Neither relations, nor kindreds, nor friends, nor sons share his (man's) suffering. He himself alone experiences suffering (True it is that Karma (Karmic bondage) follows the door only (When men) choose the Karma ( action for Karmic bondage) (they are free; but in the rise of that (bound) Karma, (thev) become dependent, (as when one ) climbs a tree, one is free, (but when) one falls from it, one becomes dependent (choiceless). (Somewhere) the Jivas are subject to Karmas (psycho-physical impurities and somewhere Karmas are subject to Jivas, (as) somewhere the money-lender is powerful and somewhere the debtor is powerful. By reason of general Karmaness (possessed by the Karmas) Karma is of one kind Again, Karma is also of two kinds Dravya (material) Karma and Bhava (psychical) Karma The collection of Karmic material particles is Dravya (material) Karma and its (psychical) force is Bhava (psychical) Karma Having been the conqueror of senses and the like, the person who meditates on the soul-consciousness is not coloured by Karmas (if this is so) why the Pranas( vital limiting forces) will follow him ? Knowledge-obscuring and intuition-obscuring Karma, feeling-producing and delusion-producing Karma, and likewise longevity-determining, body-making and status-determining Karma and likewise obstruction-generating Karma-all these are the eight Kinds of Karmas (psycho-physical impurities) in brief. Just as the functions of curtain, door-keeper, sword, wine, wooden fetter, painter, potter and treasurer have been known, so also know the functions of these (eight) Karmas respectively 63 64-65. 66 1) Just as the curtain obstructs the knowledge of things inside the room, so also the knowledge-obscuring Karma obstructs the expression of knowledge 2) Just as a Samanasuttam-Vol. I 19

Page #41
20 7. mithyAtvasUtra 67. hA ! jaha mohiyamaiNA, suggar3amaggaM ajANamANeNaM / bhIme bhavakaMtAre, suciraM bhamiyaM bhayakarammi // 1 // 68. micchattaM vedaMto jIvo, vivarIyadaMsaNo hoi / dhammaM rocedi hu, mahuraM pi rasaM jahA jarido // 2 // 69. micchattapariNadappA, tivvakasAeNa suThu AviTTho / jIvaM dehaM ekkaM, maNNaMto hodi bahirappA // 3 // 70. jo jahavAyaM na kuNaI, micchAdiTThI tao hu ko annA / vaDDhai ya micchattaM, parassa saMkaM jaNemANo // 4 // 8. rAga - parihArasUtra 71. rAgo ya doso vi ya kammavIyaM, kammaM ca mohappabhavaM vayaMti / kammaM ca jAImaraNassa mUlaM, dukkhaM ca jAImaraNaM vayaMti // 1 // samaNasutta bhAga 1

Page #42
68 09 (7) of Spiritual Perversion Oh ! ( the fact is that the unawakened soul (who), because of not knowing the authentic path, transmigrated for a long time to the formidable and drtadfuil forest of the different grades of existence by reason of the spiritually pcrvcrted understanding The Jiva (person) experiencing spiritual perversion becomes perverted in his attitude Again, he does not like the virtuous path, as the person down with fever does not relish even the sweet juice. The self overcome by spiritual perversion has been greatly overpowered by intense passion (and) (he), believing in the identity of self and body, becomes the perverted self. He who does not follow the spiritual principle is spiritually perverted. Consequently, who can call others (who are following the spiritual principle) spiritually perverted again, the spiritually perverted, engendering in others doubt (rcgarding the spiritual principle), increases his own spiritual perversion and that of the others. (8) of the abandonment of Attachment The basis of Karma (Karmic bondage) is attachment and aversion, Karma arises even from spiritual forgetsuiness Jinas (spiritual victors) say so Certanly, Karma is the source of birth and death. Birth and death are undoubtedly suffering. Jinas say so 70. 71 door-keeper does not allow person to meet the king,etc, so also the intuition-obscuring Karma does not allow apprehension of things 3) Just as on licking honey from the sharp edge of a sword, the person enjoys honey from the sharp edge of a sword, the person enjoys honey as well as suffers pain, so also the feeling-producing Karma produces pleasure and pain in man 4) Just as wine stupefies a person, so also the delusion-producing Karma perverts the person 5) Just as wooden fetter stops the movement of a person, so also the longevity -determining Karma obliges the soul to stay in a particular body 6) Just as the painter produces different pictures, so also the body-making Karma makes different bodies 7) Just as a potter makes earthen pots of different size, so also the status- determining Karma determines status in society 8) Just as a treasurer generates obstruction in giving money, etc to others, so also the obstruction-generating Kaima causes handicaps in chanty, in gains and in self-power Samanasuttam-Vol. I 21

Page #43
72. na vi taM kuNai abhitto, suTTha vi ya virAhio samattho vi| jaM do vi aniggahiyA, karaMti rAgo ya doso y||2|| 73. na ya saMsArammi suhaM, jaaijraamrnndukkhghiyss| jIvassa atthi jAhA, tamhA mukkho uvaadeo||3|| 74. taM jai icchasi gaMtuM, tIraM bhavasAyarassa ghorss| to tavasaMjamabhaMDaM, suvihiya! giNhAhi tuurNto||4|| 75. bahubhayaMkaradosANaM, smmttcrittgunnvinnaasaannN| nahu vasamAgaMtavvaM, rAgadosANa pAvANaM / / 5 / / 76. kAmANugiddhippabhavaM khu dukkhaM, savvassa logassa sdevgss| jaM kAiyaM mANasiyaM ca kiMci, tassaMtagaM gacchar3a viiyraago||6|| 77. jeNa virAgo jAyai, taM taM savvAyareNa krnnijjN| muccai hu sasaMvegI, aNaMtavo hoi asNvegii|||7|| 78 . evaM sasaMkappavikappaNAsuM, saMjAyaI smymuvtttthiyss| atthe ya saMkappayao tao se, pahIyae kAmaguNesu taNhA // 8 // 79. annaM imaM sarIraM, anno jIvu tti nicchiymiio| dukkhaparIkesarakara, chiMda mamattaM sriiraao||9|| 80. kammAsavadArAI, nirUbhiyavvAI iMdiyAI c| haMtavvA ya kasAyA, tivihaM-tiviheNa mukkhatthaM // 10 // samaNasutta - bhAga 1

Page #44
74 75 76 The enemy, though very powerful, yet (even when) greatly offended, does not bring about that harm which both the unrestrained attachment and aversion occasion. For the Jiva distressed by the sufferings of birth, old age, and death, there is no happiness in the world Therefore, (for him) liberation alone is the proper object to be accepted O virtuous (one) ! if you desire to cross the deep ocean of mundane existence, accept, being quick, the means of austerity and self-restraint. To remain under the control of all these, namely, greatly paralysing demerits, the idea of doing away with spiritual awakening and virtues (because they seem to be unfruitsul in this competetive world) and the vices of attachment and aversion, (to remain under the control of all these) should not be relished. whatever bodily and mental suffering exists in the hfe of all men along with gods, that arises only from great attachment to desires But the dispassionate one puts an end to that suffering That by virtue of which detachment results should be pursued with complete devotedness The completely detached person becomes free from Karmic bondage But the attached one is not the destroyer of Karmic bondage. By sensual enjoyments which arse from the constant dwelling upon the sense-objects, the desire for sensuous things is aggravated in the midst of ordinary person Consequently, indeed, in the midst of his own desires, cquanimity is intensely generated by the person desirous of enlightenment From the transcendental standpornt, this body is different (from the self) and the self is also different (from the body) (Therefore), from the body remove attachment which is unpleasent and greatly distressful For cnlightenment, sense-attachment and channels of Karmic influx should be thwarted Besides, the passions should be annihilated through the triplc agency (of mind, body and speech) cach multiplicd by three ways (of acting commanding and consenting) 77 78 79 80 Samantsuilan-Vol 1

Page #45
81. bhAve viratto maNuo visogo, eeNa dukkhohprNprenn| na lippaI bhavamajhe vi saMto, jaleNa vA pokkhrinniiplaasN||11|| 9. dharmasUtra 82. dhammA maMgalamukkiLaM, ahiMsA saMjamo tvo| devA vi taM namasaMti, jassa dhamme sayA mnno||1|| 83. dhammo vatthusahAvo, khamAdibhAvo ya dasaviho dhmmo| rayaNattayaM ca dhammo, jIvANaM rakkhaNaM dhmmo||2|| 84. uttamakhamamaddavajjava-saccasauccaM ca saMjamaM cev| tavacAgamakiMcaNhaM, bamha idi dasaviho dhmmo||3|| 85. koheNa jo Na tappadi, sura-Nara-tiriehi kIramANe vi| uvasagge vi raudde, tassa khamA NimmalA hodi||4|| 86. khammAmi savvajIvANaM, savve jIvA khamaMtu me| mittI me savvabhUdesu, veraM majjhaM Na keNa vi||5|| 87. jai kiMci pamAeNaM, na suThu bhe vaTTiyaM mae puviN| taM bhe khAmemi ahaM, nissallo nikkasAo a||6|| 88. kularUvajAdibuddhisu, tavasudasIlesu gAravaM kiNci| jo Navi kuvvadi samaNo, maddavadhamma have tassa // 7 // samaNasutta - bhAga 1

Page #46
81 The person who is detached from the world of things becomes free from sorrow In spite of his being in the world, he is not defiled by the uninterrupted current of suferings, just as the Icaf of the lotus-plant is not defiled by water (9) Of Spiritual values 82 - 83 84 That which is Ahimsa (non-violencc), self-restraint and austerity is Dharma (spiritual value) It is by virtue of the Dharma (spiritual value) that suprcmc spiritual bencficcnce results To him whose mind is (absorbed) in the Dharma (spiritual values) even gods pay homage The basic nature of a (sentient) thing is known as Dharma (spiritual valuc), the mental states of forgiveness ctc are ten kinds of Dharma (spiritual values), the togetherness of three Jewels is also Dharma (spiritual value); and again the protection of Jivas (beings) is Dharma (spiritual value) Spiritual value is often kinds excellent forgiveness, excellent modesty, cxcellent straightforwardness, cxcellent truthfulness, excellent purity, excellent self-restraint, cxcellent austerity, excellent renunciation, excellent non possession and excellent celibacy In the life of the person who, on the occasion of formidable affliction which is being created by gods, men and animals, is not excited by anger, there exists unsullied forgreness I forgive all the beings May all the beings forgive me My amity is with all the beings and enmity with none If, previously, because of even the slightest ncgligence, I have not bchaved well with you all, I, having become devoid of evil disposition and bad emotion, beg you forgiveness In the life of the saint (or the householder) who does not boast of his family, beauty, cast, learning, penance, of his religious faith (scriptures) and of his conduct, there appears the virtue of modesty 85 88 I orgiveness, modesty, suaightforwardness, truthfulness, purity, self-restraint, austerity, renunciation, non-possession and celibacy Spiritual awakening, valuc-knowledge and ethico spiritual conduct Samanasuttam-Vol. I 25

Page #47
89. jo avamANakaraNaM, dosaM pariharai nniccmaautto| so NAma hodi mANI, Na du guNacatteNa mANeNa // 8 // 90. se asaiM uccAgoe asaI nIAgoe, no hINe no airitte| no'pIhae iti saMkhAe, ke goyAvAI ke mANAvAI? // 9 // 91. jo ciMtei Na vaMkaM, Na kuNadi vaMkaM Na jaMpade vNkN| Na ya govadi NiyadosaM, ajjava-dhammo have tassa // 10 // 92. parasaMtAvayakAraNa-vayaNaM, mottUNa sprhidvynnN| jo vadadi bhikkhu turiyo, tassa du dhammo have saccaM // 11 // 93. mosassa pacchA ya puratthao ya, paogakAle ya duhI durNte| evaM adattANi samAyayaMto, rUve atitto duhio annisso||12|| 94. patthaM hidayANiThaM pi, bhaNNamANassa sgnnvaasiss| kaDugaM va osahaM taM, mahuravivArya havai tassa // 13 // 95. vissasaNijjo mAyA va, hoi pujjo guru vva loass| sayaNu vva saccAvAI, puriso savvassa hoi pio||14|| 96. saccammi vasadi tavo, saccammi saMjamo taha vase sesA vi gunnaa| saccaM NibaMdhaNaM hi ya, guNANamudadhIva macchANaM / / 15 / / samaNasutta - bhAga 1

Page #48
89 90 91 He who always and attentively renounces the vice, namely, the action of insulung others is a man of self-respect But the person who lives with sell-respect which is devoid of this quality (of not insulting others) can not be called a man of sell-respect Many times the Jiva (person) has attained high status and many times, low statusHence, nobody is of high status permanently and nobody is of low status for ever (Having Known this ) nobody should keep jealousy (of any type of Status) And (having understood this) who will be statusminded? and who will be conceited (because of the type of status)? To the person who does not think in a devious way, who does not act in a devious way, who does not speak in a devious way and who does not conceal his faults, the virtue of straight forwardness occurs. In the life of the sant (or householder) who, having shunned the speaking of those words which act as the cause of agonising state of mind in others, speaks words beneficial to himself and to others, there appears the fourth virtue of truthfulness Just before telling a lie, after telling it, at the time of telling it and in its evil consequences at the end, the person scels unhappy And taking things which have not been given, he, for certain, remains unsatisfied, becomes perturbed ard goes unsupported in society (If) (any) (associate) tells the member of his own group somethng which is unpleasant buc beneficial, (then) for the member of his group who is being addressed, that unpleasant thing which is like a bitter medicine is wholesome in effect In the human world, the truthful person is trustworthy like the mother, is venerable like the teacher and (he) is lovcable to all like the kinsmen In (speakmg) the truth, therc is austerity, in (spcaking) the truth, there is self-restraint, and (in speaking the truth) the rest of all the virtues too are observed Again, truth (speaking) is the basis of all the virtues, as the storage of water is the support of the fishes. 93 96. Samanasuttam-Vol. I 27

Page #49
17. jahA lAho taha loho, lAhA loho pviddhii| domAsakayaM kajjaM, koDIe vi na niTThiyaM / / 16 / / 18. suvaNNaruppassa u pavvayA bhave, siyA hu kelAsasamA asNkhyaa| narassa luddhassa na tehi kiMci, icchA hu AgAsasamA annntiyaa||17|| 99. jahA ya aMDappabhavA balAgA, aMDaM balAgappabhavaM jahA y| emeva mohAyayaNaM khu taNhA, mohaM ca taNhAyayaNaM vyNti||18|| 100. samasaMtosajaleNaM, jo dhovadi tivv-lohml-puNjN| bhoyaNa-giddhi-vihINo, tassa sauccaM have vimlN||19|| 101. vaya-samidi-kasAyANaM, daMDANaM taha iMdiyANa pNcnnhN| dhAraNa-pAlaNa-Niggaha-cAya-jao saMjamo bhnnio||20|| 102. visayakasAya-viNiggahabhAvaM, kAUNa jhaannsjjhaae| jo bhAvai appANaM, tassa tavaM hodi NiyameNa // 21 // 103. NivvedatiyaM bhAvai, mohaM caiUNa svvdvvesu| jo tassaM have cAgo, idi bhaNidaM jinnvriNdehiN|| 22 // 104. je ya kaMte pie bhoe, laddhe vipitthikuvvdd'| sAhINe cayai bhoe, se hu cAi tti vuccaI / / 23 / / 105. hoUNa ya NissaMgo, NiyabhAvaM Niggahittu suhduhdN| NidaMdeNa du vaTTadi, aNayAro tassA''kiMcaNNaM / / 24 / / samaNasutta - bhAga 1

Page #50
97 99 100 If there is gain, there arises greed Because of gain, greed increases The work which was carlier done though thirty six grains (of gold) (now on account of the increase in greed) has not been completed even by means of ten millions (of gold) Even if, by chance, countless mountains of silver and gold like the Kailasa ( mountain) may present themselves to the greedy person, he is not satisfied by them in the least, in as much as desire is unending like the sky Just as duck is certainly born of an egg and just as an egg is certainly born of the duck, so also the dwelling of infatuation is undoubtedly covetedness and covetedness is undoubtedly the dwelling of infatuation Jinas (spiritual victors) say so In the life of that person who washes the heap of the dirt of intense greed through the (pure) water of complete contentment and who is devoid of covetedness for food, there exists the virtue of unsullied purity. Practice of vows, observance of carefulness in activities, curbing of passions, abandonment of inauspicious activities and subjugation of senses-(all this) has been stylcd self-restraint For him who, having adopted self-restraint in passions and sensuous enjoyments, contemplates the self through meditation and study, (for him) there is austerity as a rule In the life of that person who, having renounced attachment to things, reflects on the three-fold means of detachment from mundane existence, renunciation occurs This has been proclaimed by the Arahantas (cmbodied spiritually perfect personalities) He who turns huis back upon the alluring and likeable plcasures which have been obtained (by him) and (also) abandons the pleasures at his own disposal, is really a renunciatory It is said so 101 102 103 104 105 In the life of the saint who, having resle ained the mentalsiates of pleasure and pain, and who, having been devoid of possessions, is certainly free from mental quality, there comes into being the virtue of non-possession. Samanasuttam-Vol. I 29

Page #51
106. ahamikko khalu suddho, daMsaNaNANamaio sdaa'ruuvii| Na vi asthi majjha kiMci vi, aNNaM paramANumittaM pi||25|| 107-108. suhaM vasAmo jIvAmo, jesiM No natthi kiNcnn| mihilAe DajjhamANIe, na me Dajjhai kiMcaNa / / 26 / / cattaputtakalattassa, nivvAvArassa bhikkhunno| piyaM na vijjaI kiMci, appiyaM pi na vijje|| 27 / / 109. jahA pommaM jale jAyaM, novalippai vaarinnaa| evaM alitaM kAmehiM, taM vayaM bUma maahnnN||28|| 110. dukkhaM hayaM jassa na hoi moho, moho hao jassa na hoi taNhA / taNhA hayA jassa na hoi loho, loho hao jassa na kiNcnnaaiN||29|| 111. jIvo baMbha jIvammi, ceva cariyA havijja jA jdiyo| taM jANa baMbhaceraM, vimukkaparadehatittissa / / 30 / / 112. savvaMga pecchaMto, itthINaM tAsu muyadi dubbhaavN| so bamhacerabhAvaM, sukkadi khalu duddharaM dhrdi|| 31 // 113. jaukuMbhe joiuvagUDhe, Asubhitatte naasmuvyaai| evitthiyAhi aNagAga, saMvAseNa nAsamuvayaMti / / 32 / / 30 samaNasutta - bhAga 1

Page #52
106 107 108 109 110 (Transcendentally), I am for certain the highest and the pure (self) Again, I am everlastingly free from material qualities and also I am possessed of intuition and knowledge, Apart from the self, even the slightest any other infinitesimal quantity of thing does not belong to me We, to whom nothing belongs, live and reside happily. (This proclamation is similar to that of king, Janaka who said), "In Mithila which is being burnt, nothing (which is mine is being put to flame" (That is the reason we live and reside happily) For the saint by whom son (or daughter) and wife (or husband) have been renounced and who if free from any pecuniary practice, there is nothing lovable and also there is nothing unlovable Just as the lotus which is born of water is not poliuted by water, so also there is the person who has not been contanunated by sense-desires, we call him the realiser of the highest self In whose life there is no attachment, by him suffering has been extirpated, in whose life there is no desire, by him attachment has been uprooted; in whose life there is no greed, by him desire has been cradicated, in whose possession there is nothing, by him greed has been wiped out Verily, the Jiva (empirical self) is (basically) the Brahman ( the transcendental self) The conduct of the saint who has abandoned the practice of gratification through other's body and who dwells in the transcendental self is known as celibacy Seeing all the bodily organs of women (or men), he (or she) the virtuous person who abandons the evil inclination of mind coming up because of them, really observes the virtue of celibacy difficult to be carried Just as the pitcher of lac which has been embraced by fire and has been put to heat by it gets melted soon, so also the saints reach degradation on account of their sexual connection with women (or men) 111 112 113 Samanasuttam-Vol I 31

Page #53
114. ee ya saMge samaikkamittA, suduttarA ceva bhavaMti sesaa| jahA mahAsAgaramuttarittA, naI bhave avi gNgaasmaannaa||33|| 115. jaha sIlarakkhayANaM, purisANaM priMdidAo mhilaao| taha sIlarakkhayANaM, mahilANaM priMdidA purisaa|| 34 / / 116. kiM puNa guNasahidAo, itthIo atthi vitthddjsaao| NaralogadevadAo, devehiM vi vNdnnijjaao||| 35 // 117. tellokkADaviDahaNo, kAmaggI visyrukkhpjjlio| jovvaNataNillacArI, jaMNa Dahai so havai dhaNNo // 36 // 118. jA jA vajjaI rayaNI, na sA pddiniyttii| ahammaM kuNamANassa aphalA janti raaio||37 / / 119-120. jahA ya tiNNi vaNiyA, mUlaM ghettUNa niggyaa| ego'ntha lahaI lAhaM, ego mUleNa aago||38|| ego mUlaM pi hArittA, Agao tattha vaannio| vavahAre uvamA esA, evaM dhamme viyANaha / / 39 / / 121. appA jANai appA, jahaTThio appasakkhio dhmmo| appA karei taM taha, jaha appasuhAvao hoi|| 40 / / 10. saMyamasUtra 122. appA naI veyaraNI, appA me kuuddsaamlii| appA kAmaduhA dheNU, appA me naMdaNaM vnnN||1|| samaNasutta - bhAga 1

Page #54
114 115 116 117 118. 119-120 Having dissolved sexual attachments which are exceedingly difficult to be dissolved, if the person lives in society, the rest of his attachments also disappear. As for instance, if the person, having crossed the ocean, has come out of it, it becomes then, easy for him to cross the rivers like the Ganga. Just as women have been reprehended by those men who are the practisers of celibacy, so also men have been reprehended by those women who are its pursuers But there are such virtuous women as are the enjoyers of extensive glory They are the gods of human world and arc fit to be revered even by the celestial beings. Blessed is he whom the fire of lust which moves on the tender grass of youthfulness, which has been inflamed by the tree of sensuality and which consumes the forest of beings in the three worlds, does not burn The night that passes does not return The nights of the man committing vicious acts pass in vain. Three businessmen, having taken the capital, went out The one carned profit, the other came back homic with the original capital (without carning any profit), the third, having lost there even the original capital, returned Just as this example is in regard to the worldly transaction, so also all of you should understand this in the field of auspicios Karmas (material Karmic particles) The self knows by the self that rcal Dharnia (spiritual value) is self-seeingness. The self does this is such a way that he becomes the altamer of self-caused happiness (10) Of self-restraint (My) self alone is the river Vaitarani ( the self alone is fraught with viccs), (My) self alone is the Kutasalmali tree for me (the self alone is distressful for himsell), (my) sler alone is the Kamadudha cow (the self alone is the yieldes of desired objects for himsell) and (My) sell alone is the Indra's garden for me (the self alone is the pleasureful dwelling for himself) 121 122 River Vastarani Kutasalmali tree Kamadudha Low A river in the heli A tree with sharp thorns in the helt A mythological cou satisfying all the desires Samanasutlam-Vol I 33

Page #55
34 123. appA kattA vikattA ya, duhANa ya suhANa ya / appA mittamamittaM ca, duppaTThiya suppaTThio // 2 // 124. egappA ajie sattU, kasAyA indiyANi ya / te jiNittu jahAnAyaM, viharAmi ahaM muNI ! // 3 // 125. jo sahassaM sahassANaM, saMgAme dujjae jiNe / egaM jiNejja appANaM, esa se paramo jao // 4 // 126. appANameva jujjhAhi, kiM te jujjheNa bajjhao / appANameva appANaM, jaittA suhamehae // 5 // 127. appA ceva dameyavvo, appA hu khalu duddmo| appA daMto suhI hoi, assiM loe parattha ya // 6 // 128. varaM me appA daMto, saMjameNa taveNa ya / mA'haM parehiM dammaMto, baMdhaNehiM vahehi ya // 7 // 129. egao viraiM kujjA, asaMjame niyattiM ca, egao ya pavattaNaM / saMjame ya pavattaNaM // 8 // 130. rAge dose ya do pAve, pAvakamma pavattaNe 1 je bhikkhU bhaI niccaM, se na acchar3a maMDale // 9 // 131. nANeNa ya jhANeNa ya, tavobaleNa ya balA nirubhaMti / iMdiyavisayakasAyA, dhariyA turagA va rajjUhiM // 10 // samaNasutaM - bhAga 1 For Private Personal Use Only

Page #56
123 124. 125 126. 127 128 129 130. 131 The self is the doer of pleasure and pain and their non-doer also The self established in virtue is his own friend, and the self established in vice is his own enemy. (Succinctly speaking), (we may say that) the unconquered self alone is (our own) enemy (Speaking in detail), (we may also say that) passions and sense-object-attachment are (our own) enemy Oh wise (one)' (therefore) (I), having conquered them in a proper way, dwell in the world of things and beings One may conquer thousands by the thousands in a battle difficult to be conquered and the (other) one may conquer one's own self, (out of these two, the victory of the one who conquers one's own self is paramount. What is the use of one's battling with the external (persons)? one should make battle (with internal attachment and aversion) in one's own self (The truth is that) having conquered one's own (attachment and aversion) in one's own self, one's happiness heightens. (Though) verily, the self is difficult to be restrained, (yet) the self alone should be restrained (The reason is that) the self who has been restrained becomes happy in this world and the next The (my) self restrained by me through self-denial and austerity is better, but being curbed by others through imprisonment and violent attack, I am not better. One should withdraw from one side and move to the other One should withdraw from self-unrestraint and move to self-restraint. The instigator of vicious actions is attachment and aversion. The saint who always controls these two vices does not continue in transmigratory existance. Just as the horses have been curbed by reins, so also by means of knowledge and meditation and also through the strength of austerity, the passions and sensual pleasures are strongly restrained. Samanasuttam-Vol. I 35

Page #57
36 132. uvasAmaM puvaNItA, guNamahatA jiNacarittasarisaM pi / paDivAteMti kasAyA, kiM puNa sese sarAgatthe // 11 // 133. iha uvasaMtakasAo, lahai anaMtaM puNo vi paDivAyaM / na hu bhe vIsasiyavvaM, theve vi kasAyasesamma / / 12 / / 134. aNathovaM vaNathovaM, aggIthovaM kasAyathovaM ca / na hu bhe vIsasiyavvaM, thovaM pi hu taM bahu hoi / / 13 / / 135. koho pIiM paNAsei, mANo viNayanAsaNo / mAyA mittANi nAsei, lohoM saJvaviNAsaNo / / 14 / / 136 . uvasameNa haNe kohaM, mANaM maddavayA jiNe / mAyaM ca'jjavabhAveNa, lobhaM saMtosao jiNe / / 15 // 137. jahA kumme saaMgAI, sae dehe samAhare / evaM pAvAiM mehAvI, ajjhappeNa samAhare / / 16 / / 138. se jANamajANaM vA kaTTu AhammiaM payaM / saMvare khippamappANaM, bIyaM taM na samAyare / / 17 / / 139. dhammArAme care bhikkhU, dhiimaM dhammasArahI / dhammArAmarae daMte, bambhacerasamAhie / / 18 / / 11. aparigrahasUtra 140. saMganimittaM mArai, bhaNai alIaM karei corikkaM / sevai mehuNa mucchaM, apparimANaM kuNai jIvo // / 1 / / 141. cittamaMtamacittaM vA, parigijjha kisAmavi | annaM vA aNujANAi, evaM dukkhA Na muccaI // 2 // samaNasutta bhAga 1 For Private Personal Use Only

Page #58
13? 133 134 135 136 Hol passions aroused (by Karmas) destroy even the Arhat - like tranquillity of mind achieved by the detached person supreme in virtue Then, what can be said of other persons present with attachment? In this world, even the person by whom passions have been suppressed arrives at infinite fall (spiritual forgetfulness) Consequently, even the slightest residual passion should not be ignored by you That wound, debt, fire and passion (though) they may be existing even in a small quantity should not be ignored by one, since despite their being negligible (in quantity), each one of inem is undoubtedly very much. Anger dissoolves affection, pride isubversive of modesty, hypocrisy throws out friends and greed is destructive of everything Man should subvert anger by peaceful disposition, subdue pride by modesty, overcome hypocrisy by simplicity and greed by conteniment Just as the tortoise diaws its limbs in its body, so also the wise man does away with the vices by means of spirituality The person who commits wrong action consciously or unconsciously should immediately restrain himself, (and then he should not commit it the second time. The saint who is enduring, who is engrossed in the garden of spirituality, who is self-restrained and who is steadfast in celibacy becomes the guide of (mystico-moral) religion and lives in the happiness born of spirituality (11) Of Non-possession For the purpose of (acquiring) possessions man kills beings, tells a lie, commits theft, indulges in cohabitation and keeps excessive attachment to things Thus, the person who, having acquired even a little animate oi inanimate thung, lives here and consents others to do so. does not become free from suffering 137. 138 139 140 141. Psycho-physical impurities Embodied spiritually perfect personality Samanasuttam-Vol. I

Page #59
142. je mamAiyamatiM jahAti, se jahAti mmaaiyN| se hu diTThapahe muNI, jassa nanthi mamAiyaM // 3 // 143-144. micchattavedarAgA, taheva hAsAdiyA ya chddosaa| cattAri taha kasAyA, caudasa abbhaMtarA gNthaa||4|| bAhirasaMgA khettaM, vatthu dhnndhnkuppbhaaNddaanni| dupayacauppaya-jANANi, keva sayaNAsaNe ya thaa||5|| 145. savvagaMthavimukko, sIIbhUo pasaMtacitto a| jaM pAvai muttisuhaM, na cakkavaTTI vi taM lhi||6|| 146. gaMthaccAo iMdiya-NivAraNe aMkuso va htthiss| Nayarassa khAiyA vi ya, iMdiyaguttI asNgttN||7|| 12. ahiMsAsUtra 147. eyaM khu nANiNo sAraM, jaM na hiMsai kaMcaNa! ahiMsAsamayaM ceva, etAvaMte viyaanniyaa||1|| 148. savve jIvA vi icchaMti, jIviDaM na mrijjiddN| tamhA pANavahaM ghoraM, niggaMthA vajjayaMti nnN||2|| 149. jAvaMti loe pANA, tasA aduva thaavraa| te jANamajANaM vA, Na haNe No vi ghaaye||3|| 38 samaNasutta - bhAga 1

Page #60
142. 143. 144. He who renounces inclination to a thing causing attachment, renounces the thing causing attachment. He for whom there does not exist anything causing attachment, (he) alone is the knower (by whom ) spiritual path has been comprehended. Spiritual perversion and (three kinds of) coital attachments and similarly six kinds of vices such as laughter, etc. and four kinds of passions - all these are fourteen internal possessions Field, building, wealth and corn, any metal but silver and gold, utencils, two legged beings, four legged beings, vehicles and similarly beds for sleeping and carpets, etc. for sitting-all these are external passessions. The person destitute of all possessions is always tranquil and joyful. Even the emperor does not get at that final beatitude which the person distitute of all possesssions attains. Just as there is the iron hook for (controlling) the elephant and there is the moat for the protection of the city, so also the renunciation of possession is (useful) in restraining the senses and the restraint of senses is no doubt non-attachment 145, 146. (12) Of Non-violence 147 148 The essence of being wise is really this that the wise person does not injure any being whatsoever The Jina (spiritually victorious), having known Ahimsa (non-voilence) and Samata (equanimity) so important, tells us this All the Jivas (beings) desire to live and not to die Selfrestraining persons, therefore, give up the distressful taking away of Pranas (vital forces) Thus, whatever mobile or immobile beings are there in the world, one should neither kill them nor make others to kill them deliberately or through carelessness 149 Coutal attachment of man to woman, coital attachment of woman to man and coital attachment to both laughter, pleasure, displeasure, grief, fear and disgust * Angei, pride, deceit and greed " Samanasuttam-Vol I 39

Page #61
40 150. jaha te na piaM dukkhaM, jANia emeva savvajIvANaM / savvAyaramuvautto, attovammeNa kuNasu dayaM // 4 // 151. jIvavaho appavaho, jIvadayA appaNo dayA ho / tA savvajIvahiMsA, paricattA attakAmehiM / / 5 / / 152. tumaM si nAma sa ceva, jaM haMtavvaM ti mannasi / tumaM si nAma ma ceva, jaM ajjAveyavvaM ti mannasi / / 6 / 153. rAgAdINamaNuppAo, ahiMsakattaM tti desiyaM samae / tesiM ce uppattI, hiMsetti jiNehi NiddiTThA // 7 // 154. ajjhavasieNa baMdho, satte mArejja mA tha mArejja / eso baMdhasamAso, jIvANaM NicchayaNayassa // 8 // 155. hiMsAdo aviramaNaM, vahapariNAmo ya hoi hiMsA hu / tamhA pamattajoge pANavvavarovao NiccaM // 9 // 156. NANI kammassa khayattha- muTThido NoTThido ya hiMsAe / adadi asaDhaM ahiMsatthaM, appamatto, avadhago so // 10 // 157. attA ceva ahiMsA, attA hiMsati Nicchao samae / jo hodi appamatto, ahiMsago hiMsago idaro / / 11 / samaNasutta - bhAga 1 For Private Personal Use Only

Page #62
150 Pain is not dear to oneself, having known this regarding all other Jivas (beings), one should give affection to all the Jivas (beings) adequately, and by reason of the equality with one's own self one should keep sympathy with all of them. Killing a Jiva (being) is killing one's own self, conipassion for the Jiva (being) is compassion for one's own self By reason of this, injury to all the Jivas (beings) has beer abandoned by those desirous of self-realisation 151 152 153. 154 155 Lo' undoubtedly you are the one who you consider fit to be killed. Lo' undoubtedly you are the one whom you consider fit to be governed The non-emergence of attachment,etc (on the surface of self) is non-violence. This has been said so in the scriptures. it their emergence occurs, that has been for certain styled violence by the Jina (spiritually vicorious) One may kill the Jivas (beings) and one may not kill them; (but) by the mere thought of killing them, there is bondage vi Karma (material particle) This, according to the transcendental point of view, i' the sum and substance of Karmic bondage occuring in the Jivas (persons) Non-abstention from killing and mental inclination u lling is undoubtedly violence In consequence (this can be sud that) man's association with carelessness is always the destroyer of the vitalities of Jivas (beings) The wise person has been active for the sake of destroying the Karmas (psycho-physical impurities) and not for the acts of violence For the purpose of observing Ahinsa (nonviolence) he lives a sincere life and he removes( from his life carelessness and killing as such) (By reason of this) the person devoid of carelessness is a non-killer The self is Ahinsa (non-voilence) and the sell is Himsa (violence) In the Agama such a fim conviction has been expressed He who is devoid of carelessness is styled nonviolent' He who is careless is styled 'violent 156. 157 Samanasuttam-Vol 1

Page #63
158. tuMgaM na maMdarAo,AgAsAo visAlayaM nthi| jaha taha jayaMmi jANasu, dhammamahiMsAsamaM natthi / / 12 / / 159. abhayaM patthivA! tubhaM, abhayadAyA bhavAhi y| aNicce jIvalogammi, kiM hiMsAe pasajjasi // 13 // 13. apramAdasUtra 160. imaM ca me atthi imaM ca natthi, imaM ca me kiccaM imaM akiccN| taM evamevaM lAlappamANaM, harA haraMti tti kahaM pamAe ? // 1 // 161. sItaMti suvaMtANaM, atthA purisANa logsaartthaa| tamhA jAgaramANA, vidhuNadha porANayaM kammaM // 2 // 162. jAgariyA dhammINaM, ahammINaM ca suttayA seyaa| vacchAhivabhagiNIya, akahiMsu jiNo jyNtiie|3|| 163. suttesu yAvI paDibuddhajIvI, na vIsase paNDie aasupnnnne| ghorA muhattA abalaM sarIraM, bhAraMDa-pakkhI va cre'ppmtto||4|| 164. pamAyaM kammamAhaMsu, appamAyaM thaa'vrN| tabbhAvAdesao vAvi, bAlaM paMDiyameva vaa||5|| 42 samaNasutta - bhAga 1

Page #64
158 159 160 161 162 163 164 Just as in the world there is nothing higher than the Meru mountain and nothing more extended than the sky, so also (in the world) there is no virtue (excellent and universal) corresponding to Ahimsa (non-violence) Know this Oh king' in this world there exists no fear for you so, you for certain become the endower of security to beings In this impermanent world of beings why do you cling to killing" (13) Of Dispassion This thing is in my possession and this thing is not in my possession, this (action) is my duty and this (action) is not my duty, death overtakes that man speaking in this way again and again Hence why should spiritual ignorance be entertained? The (supra-worldly) supreme objectives and the best worldly purposes- (both the things) in regard to the sleeping man perish, so waking, all of you should annihilate the old Karmas (psycho- physical impurities). The waking of the virtuous and the sleeping of the vicious - (both the things) are excellent The Jina (spiritually victorious) (Mahavira) told this to Jayanti, the sister of the king of Vatsa-country An erudite person with profound wisdom and a person of awakened life should not rely upon those who are asleep (forgetful of spiritual values), the moments of time are cruel and the body is feeble, (so) each of the two should move on like an awakened Bharanda-bird The Jina (spiritually victorious) pronounced passionate state of mind to be (identical with the performance of) action (with attachment), and dis-passionate state of mind to be (identical with the performance of) non-action (action without attachment) On the one side the person desirous of action(with attachment) in accordance with the passionate state of mind is for certain ignorant, but on the other side the person desirous of non action (action without attachment) in accordance with the dispassionate state of mind is undoubtedly wise. Samanasuttam-Vol. I 43

Page #65
165. na kammuNA kammaM khaveMti vAlA, akammuNA kamma khati dhiiraa| medhAviNo lobhamayA vatItA, saMtosiNo no pakareMti paavN||6|| 166. savvao pamattassa bhayaM, savvao appamattassa natthi bhyN||7|| 167. nA''lasseNa samaM sukkhaM, na vijjA saha niddayA / na veraggaM mamatteNaM, nAraMbheNa dyaaluyaa||8|| 168. jAgaraha narA! NiccaM, jAgaramANassa vaDDhate buddhii| jo suvati Na so dhanno, jo jaggati so sayA dhnno||9|| 169. AdANe Nikkheve, vosiraNe tthaanngmnnsynnesu| savvattha appamatto, dayAvaro hodu hu ahiNso||10|| 14. zikSAsUtra 170. vivattI aviNIassa, saMpattI viNIassa y| jasseyaM duhao nAyaM, sikkhaM se abhigcchi||1|| 171. aha paMcahiM ThANehiM, jehiM sikkA na lgbhii| thambhA kohA pamAeNaM, rogeNA'lassaeNa y||2|| 172-173. aha aTThahiM ThANehiM, sikkhAsIle tti vuccii| ahassire sayA daMte, na ya mmmmudaahre||3|| nAsIle na visIle, na siyA ailolue| akohaNe saccarae, sikkhAsIle tti vuncii||4|| samaNasutta - bhAga 1

Page #66
165. 166. 167. The ignorant do not annihilate the Karma (filth attached to the soul) through action (with attachment). The wise annihilate the Karma through non-action (action without attachment). The wise have gone away from greed and pride and the contented do not perpetrate vice. There is fear from every side in the life of the spiritually unawakened.But there is no fear from any side in the life of the spiritually awakened. Pleasure does not occur with indolence; learning is not possible with sleepy dispositon; detachment does not remain with attachment; and compassionateness does not go with injury to beings. O men ! keep always awake. The intellect of the awakened sharpens. He who sleeps (ignores spiritual values) does not become happy, (but he who always wakes (adheres to spiritual values) becomes happy. In drawing things near to himself, in putting them down, in getting rid of excreta, in staying at one place, in moving about and in lying down the perosns (desirous of spiritual advancement) should always be compassionate, careful in regard to Jivas (beings) and non-injurious to them. 168. 169. (14) Of Education 170. 171 172-73 Misfortune is the lot of the immodest and prosperity is the lot of the modest. He by whom this has been understood in two-fold ways, adopts modesty. Well, because of these five causes, namely, pride, anger, passion, illness and indolence education is not acquired Well, the person who is not the ridiculor (of others), who is restrained, and who does not divulge the secrets(of others) is said to be endowed with education Besides, the person who is not immoral, who is not ill-behaved, who is not excessively greedy, who is not irascible and who is engrossed in the search for truth is also said to be endowed with education. By reason of these above-mentioned) eight causes (the person is said to be endowed with education) Samanasultam-Vol. I

Page #67
46 174. nANamegaggacitto a, Thio a ThAvayaI paraM / ANi a ahijjittA, rao suasamAhie // 5 // 175. vase gurukule niccaM, jogavaM uvahANavaM / piyaMkare piyaMvAI, se sikkha ladhumarihaI / / 6 / / 176. jaha dIvA dIvasayaM, paippae so ya dippae dIvo / dIvasamA AyariyA, dippaMti paraM ca dIveMti // 7 // 15. AtmasUtra 177. uttamaguNANa dhAmaM, savvadavvANa uttamaM davvaM / taccANa paraM taccaM, jIvaM jANeha Nicchayado / / 1 // 178. jIvA havaMti tivihA, bahirappA taha ya aMtarappA ya / paramappA vi ya duvihA, arahaMtA taha ya siddhA ya // 2 // 179. akkhANi bahirappA, aMtarappA hu appasaMkappo / kammakalaMka - vimukko, paramappA bhaNNae devo / / 3 / / 180. sasarIrA arahaMtA, kevalaNANeNa muNiya-sayalatthA / NANasarIrA siddhA, savvuttama- sukkha - saMpattA // 4 // samaNasutta - bhAga 1 For Private Personal Use Only

Page #68
174 Having studied the scriptures, the person who is engrossed in devotion to scriptures attains value-knowledge and becomes of concentrated mind. (The consequence of which is that he himself remains firm in values and makes others to remain firm in values. 175 He who always remains with the Guru (spiritual teacher), who is of auspicious tendencies, who is affectionate, who is benevolent and who has an agreeable tongue, is fit to receive education 176 Just as by means of one lamp a large number of lamps become illuminated and that lamp itself remains illuminated, so also, like a lamp, the Acarya remains illuminated (with knowledge) and illuminates others (with knowledge) (15) Of self 177 178 179 Know it for certain that the Jiva (self) is the repository of excellent characteristics. It is the supreme substance among the substances and the superb spiritual principle among the principles (Tattvas) Selves are of three kinds perverted selves, awakened selves, and supreme selves The supreme selves are of two kinds embodied selves and disembodied selves. The person who recognises that bodily senses are ultimate is called the perverted self, and the person in whom the acceptance of self (as different form the body) is without any doubt is called the awakened sell, and the self devoid of all the Karmic taints is called the supreme self And the supreme sell is called the Deva (divine being) By whom all the objects have been apprehended through omniscience and by whom superb happiness has been experienced, (they) are styled Arahantas who are embodied (spiritually perfect personalities) Siddhas are (discmbodied), yet they are knowledge- bodied (souls) endowed also with superb happiness. 180 Samanasuttam-Vol I 47

Page #69
181. Aruhavi aMtarappA, bahirappo chaMDiUNa tivihenn| jhAijjai paramappA, uvaiTThaM jinnvriNdehiN||5|| 182. caugaibhavasaMbhamaNaM, jAijarAmaraNa-royasokA y| kulajoNijIvamaggaNa-ThANA jIvassa No saMti // 6 // 183. vaNNarasagaMdhaphAsA, thiipuNsnnqsyaadi-pjjaayaa| saMThANA saMhaNaNA, savve jIvassa No sNti||7|| 184. ede savve bhAvA, vavahAraNayaM paDucca bhaNidA hu| savve siddhasahAvA, suddhaNayA saMsidI jiivaa||8|| 185. arasamarUvamagaMdha, avvattaM cednnaagunnmsdN| jANa aliMgaggahaNaM, jiivmnnidditttthsNtthaannN||9|| 186. NiiMDo NibaMdo, Nimmamo Nikkalo nniraalNbo| NIrAgo Niddoso, NimmUDho Nijbhayo appaa||10|| 187. NiggaMtho NIrAgo, Nissallo syldosnnimmukko| NikkAmo Nikkoho, NimmANo Nimmado appA // 11 // 188. Navi hodi appamatto, Na pamatto jANao du jo bhaavo| evaM bhaNaMti suddhaM, NAo jo so u so ceva // 12 // samaNasuttaM - bhAga 1 48

Page #70
181. 182. 183. 184. This has been proclaimed by the Arahants (embodied spiritually perfect personalities) that having renounced the perverted self in threefold ways (mentally, bodily and vocally) and having become an awakened self, (the person desirous of spiritual progress) meditates upon the supreme self. Birth, death, old age, disease, sorrow, type of family, grade of existence, concomitants (psychical and physical) of self, different categories of self and transmigration in the four grades of mundane existence- all these do not belong to the nature of self. (Senses of ) colour, taste, odour and touch, bodily form, structures of bones, modification (of self) in the form of men, women, etc.-all these do not belong to the self. Having kept empirical standpoint in view, the Acaryas have spoken of all the modifications in the form of men, women, etc. as belonging to the self. (Verily), from the transcendental point of view, all the Jivas (beings) are the possessors of the nature of perfect souls. (In this way) selves from the two perspectives have been proclaimed. The Jiva (self) is devoid of taste, colour, odour, and sound He is imperceptible. Consciousness is his characteristic. His comprehension is without inferential reasoning. His form (of existence) has not been indicated. Know this The self is devoid of mind, body and speech. He is without mental dualities, without mineness, and without body. He lives without support, without attachment, without flaw, without infatuation and without fear. The self is without possessions, without altachment, without the mental stings of deceit, of other worldly desires, and of spiritual ignorance He is free from all imperfections. He is without lust, without anger, without pride and without vanity. He who is the knower is the self He is neither passionate nor dispassionate i.e. (He transcends these mental states). Thus the self is pure The self which has been known is for certain the knower The self-realisers speak thus 185 186 187 188 Samanasuttam-Vol I 49

Page #71
189. NAhaM deho Na maNo, Na ceva vANI Na kAraNaM tesiN| kattA Na Na kArayidA, aNumaMtA va kttiinnN||13|| 190. ko NAma bhaNijja buho, NAuM savve parAie bhaave| majjhamiNaM ti ya vayaNaM, jANato appayaM suddhaM // 14 // 191. ahamikko khalu suddho, Nimmamao nnaanndNsnnsmggo| tamhi Thio taccitto, savve ee khayaM nnemi||15|| 16. mokSamArgasUtra 192. maggo maggaphalaM ti ya, duvihaM jiNasAsaNe smkkhaadN| maggo khalu sammattaM, maggaphalaM hoi nnivvaannN||1|| 193. daMsaNaNANacarittANi, mokkhamaggo tti sevidvvaanni| sAdhUhi idaM bhaNidaM, tehiM du baMdho va mokkho vaa||2|| 194. aNNANAdo NANI, jadi maNNadi suddhsNpogaado| havadi tti dukkhamokkhaM, parasamayarado havadi jiivo||3|| 195. vadasamidIguttIo, sIlatavaM jiNavarehi pnnnnttN| kuvvaMto vi abhavvo, aNNANI micchadiTThI du||4|| 50 samaNasutta - bhAga 1

Page #72
189. 190 Neither I am the body, nor the mind, nor the speech, nor their cause in any case Again, neither I am the doer, nor the persuader, nor the appreciator of the doer in any case. Knowing he pure self and having known all the thoughts to be different from one's own self, which wise man is such as will really say this line that'this (group of thoughts) is mine' Verily, I am one, pure and without minencss. I am full of knowledge and intuition Since I have stayed in the self, I become engrossed in that. In consequence, I bring destruction to these alien thoughts. 191 (16) of the Means of Emancipation (Equanimity) 192 193 (For the authentic development of human life) the two kinds namely, (ethico-spiritual) means and the purpose of ado, ting the means have been properly stated in the law cf jina (spiritually victorious) (Because of being the basis of authentic development) undoubtedly, spiritual av akening is its means and the purpose to be achieved by this means (spiritual awakening) is supreme peace (equanimity) The means of attaining emancipation (equaninity) has been pronounced to be spiritual awakening, value-knowledge and ethico-spiritual conduct so, that should be utilised for this purpose But it should be born in mind that) on the one side from them (Karmic) bondage (mental tension due to auspicious thoughts) occurs and on the other side from them equanimity results ( in one's life) This has been made intelligible by the divine personalities Owing to (spiritual) ignorance if an intellectual person recognises that by dependence on auspicious psychical states freedom from suffering (mental tension) cmerges, then, (he) remains absorbed in alien nature (taking him away from cquanimity) Even adopung the vows (of non-violence, etc), obscrving the Carefulness (in walking, eating, speaking, etc ), practising the self-control (of mind, body and speech), pursuing the moral pattern of behavior and even performing the austerity, the person who is not spiritually awakened is considered unaware and unawakened 194 WY) 195 Samanasuttam-Vol. I 57

Page #73
52 196. NicchayavavahArasarUvaM, jo rayaNattayaM Na jANai so / je kIrai taM micchA-rUvaM savvaM jiNuddiTTaM // 5 // 197. saddahadi ya pattedi ya, rocedi ya taha puNo ya phAsedi / dhammaM bhogaNimittaM, Na du so kammakkhayaNimittaM // 6 // 198. suhapariNAmo puNNaM, asuho pAva tti bhaNiyamannesu / pariNAmo Nannagado, dukkhakkhayakAraNaM samaye // 7 // 199. puNNaM pi jo samicchadi, saMsAro teNa Ihido hodi / puNNaM sugaIheduM, puNNakhaeNeva NivvANaM // 8 // 200 kammamasuhaM kusIlaM, suhakammaM cAvi jANa va susIlaM / kaha taM hodi susIlaM, jaM saMsAraM pavesedi // 9 // 201. sovaNNiyaM pi NiyalaM, baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi evaM jIvaM, suhamasuhaM vA kadaM kambhaM // 10 // 202. tamhA du kusIlehiM ya, rAyaM mA kuNaha mA va saMsaggaM / sAhINo hi viNAso, kusIlasaMsaggarAyeNa / / 11 / / samaNasutta bhAga 1 For Private - Personal Use Only

Page #74
196 197. 198. He who does not comprehend the nature of transcendental and empirical standpoints, docs not comprehend the nature of three jewels (known as spiritual awakening, valueknowledge and ethico- spiritual conduct). Hence all the external perforinances which are pursued are associated with wrong orientation This has been proclaimed by the spiritual victor. Religious conduct is the means of (selfish) gain, not the means of destroying the Karmas (mental tensions)' Only the person (who is unaware of spiritual heights) believes in this statement, takes pleasure in it, relishes and actualises it. Auspicious psychical state is the good; inauspicious psychical state is the bad Thus this has been affirmed in other faiths (along with the doctrine of Jina). But in the doctrine of Jina (spiritually victorious), this has been additionally) propounded that since auspicious and inauspicious psychical states are dependent on the other, they can not be regarded as the cause of destroying suffering (mental tension) as such. By the person who very much desires virtuous action (good mental tension), the worldly life has been accepted Though the virtuous action is the cause of one's happy condition, yet it is by casting aside even the good mental tension (giving rise to virtuous action) that supreme peace (equanimity) occurs. Vicious action is wrong; virtuous action is right Know this. But (it is unintelligible) how the virtuous action which takes us to mundane existence (mental tension, although good) is considered right? Just as the fetters made of black iron and those of gold bind the person, so also performed vicious and virtuous actions (which cause mental tension) bind the Jiva (person) (to suffering). It is, therefore, said that never show any attachment to and never have any association with the impure (mental tensioncreating) actions. The reason is that the nature of soul which is free becomes insignificant because of attachment and association with the impure actions. 199. 200. 201 202 Samanasuttam-Vol. I S3

Page #75
203. varaM vayatavehi saggo, mA dukkhaM hou Nirai iyrehiN| chAyAtavaTThiyANaM, paDivAlaMtANa gurubheyaM / / 12 / / 204. khayarAmaramaNuya-karaMjali-mAlAhiM ca saMthuyA viulaa| cakkahararAyalacchI, labbhaI bohI Na bhvvnnuo||13|| 205. tattha ThiccA jahAThANaM, jakkhA Aukkhae cuyaa| uventi mANusaM joNiM, sedusNge'bhijaaye||14|| 206-207. bhoccA bhANussae bhoe, appaDirUve ahaauyN| puvvaM visuddhasaddhamme, kevalaM bohi bujjhiyaa||15|| cauraMgaM* dullahaM mattA, saMjamaM pddivjjiyaa| tavasA dhuyakammaMse, siddhe havai saase||16|| samaNasutta - bhAga 1

Page #76
202 204 By reason of pursuing vows and austeritics 16 virtuous ac tion, the attainment of heaven ( for a person) is better than that of the hell, so that no suffering may exist (in his life) (Truc it is that because of perpetraung vicious dolions,there will be suffering (fur the person in the hell (It may be noted that there is a vast difference between the persons waiting on account of having stayed in the coolness of) a covered place and in the heat of the scorching sun The abundant kingly prosperity of the emperor which has been extolled by the Vidyadharas , gods and men through the rows of their folded hands(for salutation), is undoubtedly achieved ( by virtue of auspicious psychical states resulung in good mental tcnsioris), but awakening which follows a spiritual person is not achieved thereby Having stayed at the proper place there (in the abode of celestial beings through auspicious psychical states resulting in good mental tension), the celestial beings who have come out of their abode after completing their age, take human birth in that human birth, they give rise to attachment to worldly pleasures Having enjoyed human gains according to his own age, having experienced pure spiritual awakening by virtue of having comprehended real spiritualism in some previous life, having known the four constituents of spiritual development which are difficult to be attained, having adopted self-restraint, having annihilated the remaining parts of Karmas through austerity, the person who has taken human birth becomes spiritually perfect for ever 205 206-207 -I luman beings moving in the sky by means of supernormal powers 1) Buth in human form, 2) Spiritual comprehension, 3) Resolute faith in spiritualty, and 4) Vitality for practising self-restraint Samanasuttam-Vol. I 55

Page #77
17. ratnatrayasUtra (a) vyavahAra-ratnatraya 208. dhammAdIsaddahaNaM, sammattaM nnaannmNgpuvvgdN| ciTThA tavaMsi cariyA, vavahAro mokkhamaggo tti||1|| 209. nANeNa jANaI bhAve, daMsaNeNa ya sddhe| caritteNa nigiNhAi, taveNa prisujjhii||2|| 210. nANaM carittahINaM, liMgaggahaNaM ca dNsnnvihiinnN| saMjamahINaM ca tavaM, jo carai niratthayaM tss||3|| 211. nAdaMsaNissa nANaM, nANeNa viNA na huMti crnngunnaa| aguNissa natthi mokkho, natthi amokkhassa nivvaannN||4|| 212. hayaM nANaM kiyAhINaM, hayA aNNANao kiyaa| pAsaMto paMgulo daDDho, dhAvamANo ya aNdho||5|| 213. saMjoasiddhIi phalaM vayaMti, na hu egacakkeNa raho pyaai| aMdho ya paMgU ya vaNe samiccA, te saMpauttA nagaraM pvitttthaa||6|| 56 samaNasutta - bhAga 1

Page #78
(17) Of Three Jewels (A) Three Jewels from the Empirical Standpoint: 208 209 210 211 (From the empirical standpoint) belief in religious truths human values, etc is spiritual awakening. When eleven Angas (scriptures) and specefic portion of the twelth Anga (scripture) are studied well, then, the experience which issues from it is knowledge, pursuance of austerity is conduct-all ihis is the means to Moksa (equanimity). The Vyavaharanaya (empirical standpoint) says so The person comprehends things (facts and values) through knowledge, he believes in them by reason of (spiritual) awakening, he restrains the senses by virtue of (ethicospiritual) conduct; and by austerity he is purified. For the person who pursues mere knowledge without conduct, who adopts the form of a Muni (saint) without spiritual awakening and who performs austerity without concentration of mind all that is of no consequence. For the person who is not a spiritualist, value-knowledge does not grow in life. In the absence of value-knowledge remarkabilities in (ethico-spiritual) conduct does not arise. For the person who is devoid of conduct emancipation (from Karmas) is not possible. And for the person who is devoid of emancipation (from Karmas), supreme peace (equanimity in life) does not emerge Knowledge destitute of action is of no consequence action done from ignorance is also of no consequence. (It is a well known fact that) the lame man, even though all the time seeing the fire, burned and the blind man, even though running, also burned (Acaryas) tell us that) on accomplishing the unity (of knowledge and action) (there issues proper) result, since the chariot (of Dharma) does not move on one wheel (of either knowledge or action). (But) having gathered in the forest they (both) the blind and the lame men, who got united, went to the city. 212. 213 Samanasuttam-Vol. I 57

Page #79
(A) nizcara-ratnatraya 214. sammaiMsaNaNANaM, eso lahadi tti Navari vvdesN| savvaNayapakkharahido, bhaNido jo so smysaaro||7|| dasaNaNANacarittANi, sevidavvANi sAhuNA nniccN| tANi puNa jANa tiNNi vi, appANaM jANa Nicchayado // 8 // 216. NicchayaNayeNa bhaNido, tihi tehiM samAhido hu jo appA / Na kuNadi kiMci vi annaM, Na muyadi so mokkhamaggo tti||9|| 217. appA appammi rao, sammAiTThI havei phuDu jiivo| jANai taM saNNANaM, caradiha cArittamaggu tti // 10 // 218. AyA hu mahaM nANe, AyA me daMsaNe caritte y| AyA paccakkhANe, AyA me saMjame joge||11|| 18. samyaktvasUtra (a) vyavahAra-samyaktva : nizcaya-samyaktva 219. sammattarayaNasAraM, mokkhamahArukkhamUlamidi bhnniyN| taM jANijjai Nicchaya-vavahArasarUvadobheyaM // 1 // 220. jIvAdI saddahaNaM, sammattaM jiNavarehiM pnnnntN| vavahArA Nicchayado, appA NaM havai sammattaM / / 2 / / samaNasuttaM - bhAga 1

Page #80
(B) Three Jewels from the Transcendental Standpoint: 214 215 216 That which is the highest self is not the subject of any viewpoint. Consequently, that the highest self) alone acquires the designation of spiritual awakening and spiritual (value) knowledge. (The three), namely, spiritual awakening, value-knowledge, and ethico-spiritual conduct should be adored by the saint.But from the transcendental point of view know these three alone to be the self without any doubt The self who has been identified with these three (spiritual awakening, value-knowledge and ethico spiritual conduct) neither accepts even a little quantity of any other thing nor renounces. Thus from the transcendental point of view that (self) alone has been said to be the means of liberation (equanimity). Oh man ! the self who is absorbed in himself is certainly an awakened one. That which knows the self is spiritual knowledge and abiding in the self is the way of conduct Verily, for me the self is knowledge, for me the self is spiritual awakening and conduct, for me the self is the resolution to renounce vice and for me the self is restraint and meditation 217 218 (18) Of spiritual Awakening (A) Spiritual Awakening from the Empirical Standpoint: Spiritual Awakening from the Transcendental standpoint. 219. 220. Among the three Jewels, spiritual awakening is the best. (lt) has been said to be the basis of the great tree of liberation. Again, there are two kinds of the nature of spiritual awakening , namely empirical and transcendental. That (spiritual awakening) is known as such. It has been propounded by the Arahantas (embodied spiritually perfect personalities) (that) from the empirical point of view, the belief in the Jiva, etc. (spiritual principles) is styled spiritual awakening, and (that) from the transcendental point of view, the self alone corresponds with spiritual awakening. Samanasuttam-Vol. I 39

Page #81
221. jaM moNaM taM sammaM, jaM sammaM tamiha hoi moNaM ti| nicchayao iyarassa u, sammaM sammattaheU vi||3|| 222. sammattavirahiyA NaM, suThu vi uggaM tavaM caraMtA nnN| Na lahaMti vohilAhaM, avi vaasshsskoddiihiN||4|| 223. daMsaNabhaTThA bhaTThA, daMsaNabhaTThassa Natthi nnivvaannN| sijjhaMti cariyabhaTThA, daMsaNabhaTThA Na sijjhNti||5|| 224. daMsaNasuddho suddho daMsaNasuddho lahei nnivvaannN| daMsaNavihINa puriso, na lahai taM icchiyaM lAhaM / / 6 / / 225. sammattassa ya laMbho, telokassa ya havejja jo lNbho| sammaiMsaNalaMbho, varaM khu telokklNbhaado||7|| 226. kiMbahuNA bhaNieNaM, je siddhA NaravarA gae kaale| sijjhihiMti je vi bhaviyA, taM jANai sammamAhappaM // 8 // 227. jaha salileNa Na lippar3a, kamaliNipattaM shaavpyddiie| taha bhAveNa Na lippar3a, kasAyavisaehiM sppuriso||9|| 60 samaNasuttaM - bhAga 1

Page #82
221. 222 223. 224. 225. 226. 227. From the transcendental standpoint that which expresses itself in silence is spiritual awakening. That which is spiritual awakening from the transcendental standpoint expresses itself in silence in this world. But from the empirical standpoint even the means of transcendental spiritual awakening has been styled spiritual awakening. Even performing very severe austerities, persons devoid of spiritual awakening do not attain spiritual wisdom even in thousands and crores of years. Persons devoid of spiritual awakening have gone away (from truth). Consequently, in the life of persons devoid of spiritual awakening (supreme peace (equanimity) does not occur. Persons who have neglected ethico-spiritual conduct (even after experiencing spiritual awakening) succeed (in attaining equanimity) (after definitely performing ethico-spiritual conduct at the proper time). But persons devoid of spiritual awakening never succed (in attaining equanimity). He (by whom) flawless spiritual awakening has been attained, is unparalleled, (since) he (definitely) attains supreme peace (equanimity). The person devoid of spiritual awakening does not attain desired beneficence (of equanimity). If the achievement of spiritual awakening is on the one side and the achievement of the three worlds is on the other, (out of these two) the achievement of spiritual awakening is undoubtedly better than that of the three worlds. What is the use of much stated things? (It is sufficient to say that) (you) should know the significance of spiritual awakening by virtue of which noble persons have succeeded in the past (in attaining equanimity), and (in future) also noble persons will succeed (in attaining equanimity). Just as a leaf of the lotus plant because of its own nature and constitution is not defiled by water, so also an awakened person because of its spiritual nature is not sullied by passions and sensuous attractions. Samanasuttam-Vol. I For Private Personal Use Only 61

Page #83
228. uvabhogamiMdiyehiM, davvANamacedaNANamidarANaM / jaM kuNadi sammadiTThI, taM savvaM NijjaraNimittaM / / 10 // 229. sevaMto vi Na sevai, asevamANo vi sevago koii| paragaNaceTThA kassa vi, Na ya pAyaraNo tti so hoii||11|| 230. na kAmabhogA samayaM uti, na yAvi bhogA vigaiM uti| je tappaosI ya pariggahI ya, so tesu mohA vigaI uvei||12|| (A) samyagdarzana-aMga 231. nissaMkiya nikkaMkhiya, nivvitigicchA amUDhadiTThI y| uvabUha thirIkaraNe, vacchalla pabhAvaNe atttth||13|| 62 samaNasutta - bhAga 1

Page #84
228. 229. Since through the senses the spiritually awakened person enjoys ( in a detached way) the pleasure derived from the conscious and unconscious things, all that pleasure becomes the cause of elimination of (previous) Karmas (psycho-physical impurities). Even making use of things (for sensuous pleasures), a person (may be such that) (because of detachment), he does not remain dependent on them ( for attaining supreme peace). On the contrary, even not making use of things (for sensuous pleasures), a person may be such that) (because of attachment), he becomes dependent on them (with the result that supreme peace always remains unattainable for him). (True it is to say that) even by reason of the effort made for doing good work for the sake of somebody, one does not become related with it (in a strong way), (because of not having any attachment to it). ( It can, therefore, be said that because of attachment strong relation with things occur, karmic bondage results and mental perturbation comes into being). Merely by knowing about the sensuous objects and worldly gains, the person neither resorts to identification with them nor experiences alienation from them. (But true it is to say that) the person who either likes or dislikes them experiences psycical transformation (of identification with them or alienation from them) because of remaining infatuated with them. 230. (B) Resultant Components of Spiritual Awakening: 231. There are eight (resultant) components of spiritual awakening, namely, non-doubtfulness, non-hankeringness, non-disgustedness, non-injudiciousness, enhancement of virtues in one's own self, re-establishment of one's own self and that of others on the virtuous path, affection towards the virtuous, and promulgation of values - (these are the eight resultant components of spiritual awakening). Samapasuttam-Vol. I

Page #85
64 232. sammadiTThI jIvA, NissaMkA hoMti NimbhayA teNa / sattabhayavippamukkA, jamhA tamhA du NissaMkA // 14 // 233. jo duNa karedi kaMkhaM, kammaphalesu taha savvadhammesu / so NikkaMkho cedA, sammAdiTThI muNeyavvo / / 15 / / 234. no sakkiyamicchaI na pUyaM, no vi ya vandaNagaM kuo pasaMsaM ? | se saMjae suvvae tavassI, sahie Ayagavesae sa bhikkhU / / 16 / / 235. khAI - pUyA-lAhaM, sakkArAI kimicchase joii| icchasi jai paratnoyaM, tehiM kiM tujjha paraloye / / 17 / 236. jo Na karedi juguppaM, cedA savvesimeva dhammANaM / so khalu nivvidigiccho, sammAdiTThI muNeyavvo / / 18 / 237. jo havai asammUDho, cedA saddiTThI savvabhAvesu / so khalu amUDhadiTThI, sammAdiTThI muNeyavvo / / 19 / / 9 238. nANeNaM daMsaNeNaM ca caritteNaM taheva ya / khantIe muttIe, vaDDhamANo bhavAhi ya // 20 // samaNasutta bhAga 1 -

Page #86
232. 233. 234. 235 236 237 238 The spiritually awakened persons are devoid of any doubt ( in spirituality), so (they) are fearless, Since (they) are free from the seven kinds of fear, (they) are for certain devoid of any doubt (in spirituality). The person who has no longing (born of attachment) for the good consequences of bound Karmas and who does not hanker after the different modifications (kinds) of things should be known to be spiritually awakened with the quality of non-hankeringness. Why will the saint who does no crave for honourable reception, who does not long for esteem, who does not wish even for salutation, (why will the Saint) yearn for praise ?(True it is that) he who is self-restrained, who is steadfast in the observance of vows, who is the pursurer of austerities, who is benevolent and who is the seeker of (higher) self is styled 'saint'. Oh saint! if you make efforts to attain the transcendental state of existence (life of equanimity), then, why do you pine for (people's) praise and (their) esteem along with the worldly gains, honourable reception etc.? For you will there be an entrance through these into the transcendental state of existence ? The person who does not feel disgust towards any of the (dislikable) modifications of things should be known to be spiritually awakened with the quality of non-disgustedness The person who is without irrationality in all the considerations and remains authentically oriented in them, should be known to be spiritually awakened with the quality of noninjudiciousness You (one) should remain progressing in (developing) forbearance and non-attachment through spiritual awakening, value- knowledge and ethico-spiritual conduct (Such a person should be known to be spiritually awakened with the quality of enhancement of virtues in one's own self) I car of this world fear of the other world, fear of unsafety, fear of becoming devoid of self-restraint, fear of death, fear of pain and suffering, and fear of any undesirable happening Samanasuttam-Vol I 65

Page #87
239. No chAdae, No'vi ya lUsaejjA, mANaM NA sevejja pagAsaNaM c| Na yAvi paNNe parihAsa kujjA, Na yA''siyAvAda viyaagrejjaa||21|| 240. jattheva pAse kai duppauttaM, kAraNa vAyA adu maannsennN| tattheva dhIro paDisAharejjA, Ainnao khippmivkkhliinnN||22|| 241. tiNNo hu si aNNavaM mahaM, kiM puNa ciTThasi tiirmaago| abhitura pAraM gamittae, samayaM goyama ! mA pmaaye||23|| 242. jo dhammiesu bhatto, aNucaraNaM kuNadi prmsddhaae| piyavayaNaM jaMpato, vacchallaM tassa bhvvss||24|| 243. dhammakahAkahaNeNa ya, bAhirajogehiM cAvi annvjje| dhammo pahAvidavvo, jIvesu dyaannukNpaae||25|| 244. pAvayaNI dhammakahI, vAI nemittio tavassI y| vijjA siddho ya kavI, aTheva pabhAvagA bhnniyaa||26|| 19. samyagjJAnasUtra 245. soccA jANai kallANaM, socvA jANai paavrg| ubhayaM pi jANae soccA, jaM cheyaM taM smaayre||1|| samaNasutta - bhAga 1 6

Page #88
239. 240. 241. The wise person should neither hide ( the significant help received from somebody), nor show disregard ( to others ), nor resort to self-conceit and to the display ( of his own achievements), nor indulge in ridiculing others, nor declare the blessing ( to be bestowed upon somebody ). Whenever the wise person observes in himself that something wrong has been committed by his own mind, body and speech, he should immediately withdraw from there, just as a horse of good breed immediately withdraws from wrong movements on sensing the direction of) reins. Undoubtedly you have crossed the great ocean of the world, then, having come on the shore, why are you standing there? Oh Gautam ! for leaving even the shore ( for attaining perfection ) you should quicken. Be aware of the opportunity (that has come to you and do not be indolent. In the spiritually awakened ( one ) who is fond of morally excellent persons, who follows them with great regard, who keeps speaking lovable words to them, there exists ( in one ) the quality of affection towards the virtuous. By telling ethico-spiritual stories, by performing faultless external penances and also by being kind and compassionate to Jivas ( beings ), values should to made effective An expounder of value-principles, a narrator of ethicospiritual stories, a disputant, a foreteller, a performer of severe penances, a possessor of value-knowledge, an occupant of supernormal powers and a poet - all these eight have been proclaimed to be effective personalities. 242. 243. 244. (19) of Value-Knowledge 245. Having listened to ( value-discourse ), one comprehends the ethico-spiritual beneficence; having listened to ( value- discourse ) one also comprehends the unauthentic course of life; having listened to these, one comprehends both of them. Hence one should follow that which is ( ethico-spiritually ) beneficial. Samanasuttam-Vol. I 67

Page #89
246. NANA''NattIe puNo, daMsaNatavaniyamasaMjame tthiccaa| viharai visujjhamANo, jAvajjIvaM pi nikkNpo||2|| 247. jaha jaha suyamogAhar3a, aisayarasapasarasaMjuyamapuvvaM / taha taha palhAi muNI, nvnvsNvegsddhaao||3|| 248. sUI jahA sasuttA, na nassaI kayavarammi paDiA vi| jIvo vi taha sasutto, na nassai gao vi sNsaare||4|| 249. sammattarayaNabhaTThA, jANaMtA bahuvihAI stthaaii| ArAhaNAvirahiyA, bhamaMti tattheva ttthev||5|| 250-251. paramANumittayaM pi hu, rAyAdINaM tu vijjade jss| Na vi so jANadi appANayaM tu savvAgamadharo vi||6|| appANamayANaMto, aNappayaM cAvi so ayaannNto| kaha hodi sammadiTThI, jIvAjIve ayaannNto||7|| 252. jeNa taccaM vibujjhejja, jeNa cittaM nnirujjhdi| jeNa attA visujjhejja, taM jANaM jinnsaasnne||8|| 253. jeNa rAgA virajjejja, jeNa seesu rjjdi| jeNa mittI pabhAvejja, taM NANaM jinnsaasnne||9|| 254. jo passadi appANaM, abaddhapuDheM annnnmvisesN| apadesasuttamajjhaM, passadi jiNasAsaNaM savvaM // 10 // 68 samaNasutta - bhAga 1

Page #90
246. 247. 248. 249. 250-251. 252. 253 254. Having resided in the house of) spiritual awakening, austerity, vows and self-restraint through the directive of vaiue-knowledge, the person moves on happily and he remains steadfast in them throughout life In whatever manner the wise man is absorbed in an extraordinary spiritual knowledge which is associated with the emergence of much happiness, in that manner he becomes happy by reason of experiencing unprecedented states of non-attachment. Just as a needle with thread, even if fallen in the heap of straw, is not lost, so also the Jiva (person) with moral and spiritual observances, even if absorbed in the world, does not face ruin. If the persons who are devoid of the Jewel of spiritual awakening comprehend the scriptures, even then, since the path of supreme peace (equanimity) has been shunned by them, they remain in the worldly process ( state of mental tension) The person in whose life even an iota of attachment, etc. (with spiritual perversion) is present does not understand the self, though he has the comprehension of all the scriptures. Since he does not understand the self, he does not understand the non-self. In this way, not understanding (not discriminating between) the self and the non-self, how will he become spiritually awakened? In the law of Jina ( spiritually victorious) that is knowledge by virtue of which spiritual principle is cognised, mind is curbed and soul is purified. In the law of Jina ( spiritually victorious) that is knowledge by which the Jiva (person) becomes free from attachment, by which he is absorbed in the virtue and by which (the feeling of) amity is engendered. The person who knows the self to be unbound and untarnished by Karmas (the filth attached to the soul), who knows its experience to be unparalled and its being to be (internally) undifferentiated, who knows it to be without occupying any space, without any definition and without any middle point, (he) comprehends the entire law of Jina ( the spiritually victorious). Samanasuttam-Vol. I For Private Personal Use Only 69

Page #91
70 255. jo appANaM jANadi, asui- sarIrAdu taccado bhinnaM / jANaga- rUva- sarUvaM, so satthaM jANade savvaM // 11 // 256. suddhaM tu viyANaMto, suddhaM cevappayaM lahai jIvo / jANato du asuddhaM, asuddhamevappayaM lahai // 12 // 257. je ajjhatthaM jANai, se bahiyA jANai / je bahiyA jANai, se ajjhatthaM jANai / / 13 / / 258. je egaM jANai, se savvaM jANai / je savvaM jANai, se egaM jANai // 14 // 259. edamhi rado NiccaM, saMtuTTho hohi Niccamedamhi / edeNa hohi titto, hohidi tuha uttamaM sokkhaM / / 15 / / 260. jo jANadi arahaMtaM, davvattaguNattapajjayattehiM / so jANAdi appANaM, moho khalu jAdi tassa layaM / / 16 / / (a) vyavahAracAritra 261. laddhUNaM NihiM ekko, tassa phalaM aNuhavei sujaNatte / taha NANI NANaNihiM, bhuMjei caittu paratattiM // 17 // 20. samyakcAritrasUtra 262. vavahAraNayacaritte, vavahAraNayassa hodi tavacaraNaM / NicchayaNayacAritte, tavacaraNaM hodi Nicchayado // / 1 // samaNasuttaM - bhAga 1

Page #92
255. 256 257 258. The person who knows the self to be basically different from the impure body, who knows the nature and the natural constitution of the self to be having the characteristic of being the 'knower', (he) comprehends (the essence of) each and every scripture. Knowing the authentic state of (selfs) existence, the person will certainly attain the authentic self. But knowing only the unauthentic state of (selfs) existence, the person will only meet with the unauthentic self The person who understands spiritual value, understands external (social injustices) and the person who understands external (social injustices) understands spiritual values. He who understands the transcendental self understands all the empirical diversities (based on attachment and aversion). He who understands all the empirical diversities (based on attachment and aversion) understands the transcendental self. Always remain devoted to seeking the knowledge of self, always be content with it, (nay) always be satisfied with it. Then, supreme happiness will occur to you. He who understands the Arahanta (embodied spiritually perfect personality) through the perspective of substance, quality and modification understands the authentic self In his life attachment certainly gets dissolved thereby Just as some person, having obtained the treasure of fame, experiences its fruit (in society ), so also wise person, having renounced the habit of getting satisfaction from 'the other', experiences the treasure of self-knowledge ( in one's own self) 259. 260 261 (20) Of Ethico-Spiritual Conduct (A) Empirical conduct: 262 In the conduct which is being pursued from the empirical standpoint, there is the pursuance of (bodily oriented) austerity from the empirical standpoint. (But) in the conduct which is being pursued from the transcendental standpoint, there is the pursuance of the spiritually oriented) austerity from the transcendental standpoint. Samanasuttam-Vol. I 71

Page #93
263. asuhAdo viNivittI, suhe pavittI ya jANa caarittN| vadasamidiguttirUvaM, vavahAragayA du jiNabhaNiyaM // 2 // 264. suyanANAmma vi jIvo, vaTeMto so na pAuNati mokkhN| jo tavasaMjamamaie, joge na caei voDhuM je||3|| 265. sakkiriyAvirahAto, icchitasaMpAvayaM Na nANaM ti| maggaNNU vA'ceTTho, vAtavihINo'dhavA poto||4|| 266. subahuM pi suyamahIyaM kiM, kAhii crnnvipphiinnss| aMdhassa jaha palittA, dIvasayasahassakoDI vi||5|| 267. thovammi sirikhade jiNai, bahusudaM jo crittsNpunnnno| jo puNa carittahINo, kiM tassa sudeNa bhuenn||6|| (A) nizcayacAritra 268. NicchayaNayassa evaM, appA appammi appaNe surdo| so hodi hu sucaritto, joI so lahai nnivvaannN||7|| 269. jaM jANiUNa joI, parihAraM kuNai punnnnpaavaannN| taM cArittaM bhaNiyaM, aviyappaM kammarahiehiM / / 8 // samaNasutta - bhAga 1

Page #94
263. 264 265. Withdrawal from the immoral (conduct) and devoting one's self to the moral ( conduct) is styled 'conduct from the empirical standpoint. This conduct is occupied with vows, carefulness in walking, speaking, etc. and with the restraint ( of mind, body and speech). This has been said so by the Jina (spiritual victor) Know this. The person who is not able to pursue actions directed toward austerity and self-restraint does not attain supreme peace, although always disposed to ( the pursuit of ) scriptural knowledge. Only because of the absence of virtuous action ( in the life of an individual), mere knowledge is not the effecter of desired peace, just as more knowledge does not carry to the desired place the knower of a path who is void of efforts or just as the vessell without the force ot) air does not carry one to the desired destination. What purpose will the scriptures studied thoroughly by the person devoid of good conduct, serve ? Just as what purpose will the thousands and crores of lamps illumined by the blind man, serve ( for him)? Even on having been educated a little, the person who has been occupied with good conduct excels an erudite one, but what is the use of much scriptural knowledge to him who is devoid of good conduct ? 266. 267. (B) Transcendental Conduct: 268 269. According to the transcendental standpoint it is said that (when) the self is absorbed in his own self, then, that (obsorbtion in the highest sell) is certainly transcendental conduct. That saint (who practises this) attains supreme peace. Having experienced which ( the real sell ), when the yogi translates into life the renouncement of virtue (good mental tension) and that of vice (bad mental tension), then, that has been proclaimed to be tensionless conduct by the Arahantas (embodied spiritually perfect personalities). Samanasuttam-Vol 1 73

Page #95
270. jo paradavvammi suhaM, asuhaM rAgeNa kuNadi jadi bhaavN| so sagacarittabhaTTho, paracariyacaro havadi jiivo||9|| 271. jo savvasaMgamukko'NannamaNo appaNaM shaavenn| jANadi passadi NiyadaM, so sagacariyaM caradi jiivo||10|| 272. paramaTThamhi du aThido, jo kuNadi tavaM vadaM ca dhaareii| taM savvaM bAlatavaM, bAlavadaM biMti savvaNhU // 11 // 273. mAse mAse tu jo bAlo, kusaggeNaM tu bhuNje| na so sukkhAyadhammassa, kalaM agghai solasiM / / 12 / / 274. cArittaM khalu dhammo, dhammo jo so samo tti nniddittttho| mohakkhohavihINo, pariNAmo appaNo hu smo||13 / / 275. samadA taha majjhatthaM, suddho bhAvo ya vIyarAyattaM / taha cArittaM dhammo, sahAvaArAhaNA bhaNiyA / / 14 / / 276. suvididapayatthasutto, saMjamatavasaMjudo vigdraago| samaNo samasuhadukkho, bhaNido suddhovaoo tti|| 15 // 74 samaNasutta - bhAga 1

Page #96
270. 271. 272. 273. 274 275 276. The person who, because of attachment, experiences good and bad mental states in regard to things different from the self, is devoid of spiritual conduct, and therefore, (he) is the pursurer of unspiritual conduct. The person who is devoid of all attachments and who is engrossed in the self apprehends and experiences the self in its basic nature. He, certainly, pursues spiritual conduct. For the person who is not disposed to the spiritual way of life and even then who performs austerity and adopts vows, (for him) the Jinas (spiritual victors) say that his performance of austerity and his adoption of vows-both are unwise. The unwise person who at every time partakes of a very little quantity of food measured from the forepart of a pointed blade of Kusa ( variety of) grass even after a month's fast performed many times, (he) does not attain even the one-sixteenth part of that complete moon of religion which has been pronounced from the spiritual point of view. Undoubtedly, ethico-spiritual conduct has been proclaimed to be religion Again, that which is equanimity has also been certainly proclaimed to be religion. And equanimity is the psychical state of self devoid of attachment and perturbation. (Hence equanimity has been equated with the ethicospiritual conduct). Just as equanimity has been delineated, so also balancedness, pure psychical state, dispassionateness, spiritual conduct, religion and veneration for the original nature of self have been identically delineated. The psychical state of the Sramana (saint) by whom spiritual principles and the Agamas (scriptures) have been rightly comprehended, who is occupied with austerity and selfrestraint, by whom attachment has been done away with, by whom pleasure and pain have been considered to be basically the same, (the psychical state of the Sramana) has been proclaimed to be pure awareness. Samanasuttam-Vol. I For Private Personal Use Only 75

Page #97
277. suddhassa ya sAmaNNaM, bhaNiyaM suddhassa daMsaNaM nnaannN| suddhassa ya NivvANaM, so cciya siddho Namo tassa // 16 // 278. aisayamAdasamutthaM, visayAtIdaM annovmmnnNtN| avvucchinnaM ca suhaM, suddhvogppsiddhaannN||17|| 279. jassa Na vijjadi rAgo, doso moho va svvdvvesu| NA''savadi suhaM asuhaM, samasuhadukkhassa bhikkhuss||18|| (i) samanvaya 280. Nicchaya sajjhasarUvaM, sarAya tasseva sAhaNaM ghrnnN| tamhA do vi ya kamaso, paDicchamANaM pabujjheha // 19 // 281. abbhaMtarasodhIe, bAhirasodhI vi hodi nniymenn| ambhaMtara-doseNa hu, kuNadi Naro bAhire dose||20|| 282. madamANamAyaloha-vivajjiyabhAvo dubhAvasuddhi ni| parikahiyaM bhavvANaM, loyaaloyppdrisiihiN||21|| 283. cattA pAvAraMbha, samuTThido vA suhammi criymhi| Na jahadi jadi mohAdI, Na lahadi so appagaM suddhaM // 22 // 284. jaha vaNirukhaM asuhaM, suheNa suhamavi taheva suddhnn| tamhA eNa kameNa ya, joI jhAeu nniyaadN||23|| 76 samaNasutaM- bhAga 1

Page #98
277. 278. The state of the enlightened one has been said to be the state of saintliness; the state of the enlightened one has also been proclaimed to be the state of spiritual awakening and spiritual knowledge; again, the state of the enlightened one has been said to be the state of Nirvana (supreme peace). Finally, the enlightened person has been regarded as the realiser of the highest object in life. Therefore, my reverence is for him The happiness of those who have been adorned with spiritual experience is excellent, supersensuous, unique, infinite, incessant and is born of the self. In the mind of the saint for whom pleasure and pain are basically the same, there do not exist any attachment and aversion in regard to things and there does not occur spiritual forgetfulness (in his mind). Besides, neither the auspicious (Karma) nor the inauspicious (Karma) creep into his self. 279. (C) Reconciliation between Transcendental Conduct and Empirical Conduct: 280. 281 282 Transcendental experience is an end-in-itself. Good conduct (from the empirical standpoint) is its means. Hence accepting both of them in succession, all of you should understand this. As a rule, there is also external purity of conduct by virtue of internal purification. It is by internal impureness alone that man commits external wrongs. (When) there exists the mental state devoid of lust, conceit, deceite and greed, there occurs unsulliedness in the psychical state (of a person). This has been pronounced by the omniscients for the releasable souls. Having renounced immoral acts, even if a person who has progressed adequately in moral conduct does not cast aside attachment, spiritual perversion, etc., he does not apprehend the pure self. Just as vicious acts (bad mental tensions) have been restrained through virtuous acts (good mental tensions), so also virtuous acts (good mental tensions) have been restrained through spiritual experience. Therefore, the yogi (saint) should meditate on his own virtuous and spiritual nature in this successive order. 283 284. Samanasuttam-Vol. I 77

Page #99
285. nicchayanayassa caraNAya-vighAe naanndsnnvho'vi| vavahArassa u caraNe, hayammi bhayaNA hu sesANaM // 24 // 286-287. saddhaM nagaraM kiccA, tvsNvrmgglN| khantiM niuNapAgAraM, tiguttaM duppghNsyN||25|| tavanArAyajutteNa, bhittaNaM kmmkNcyN| muNI vigayasaMgAmo, bhavAo primucce||26|| 21. sAdhanAsUtra 288. AhArAsaNa-NidAjayaM, ca kAUNa jinnvrmenn| jhAyavvo NiyaappA, NAUNaM gurupsaaenn||1|| 289. nANassa savvassa pagAsaNNAe, aNNANamohassa vivjjnnaae| rAgassa dosassa ya saMkhaeNaM, egaMtasokkhaM samuvei mokkhN||2|| 290. tassesa maggo guruviddhasevA, vivajjaNA, bAlajaNassa duuraa| sajjhAyaegaMtanivesaNA ya, suttattha saMciMtaNayA dhiI y||3|| 291. AhAramicche miyamesaNijjaM, sahAyamicche niunntthbuddhiN| nikeyamicchejja vivegajoggaM samAhikAme samaNe tavassI // 4 // samaNasutaM - bhAga 1

Page #100
On the elimination of the essence of spiritual conduct pursued in conformity with the transcendental standpoint, there necessarily occurs the elimination of spiritual knowledge and spiritual awakening, but on the performance of virtuous actions in conformity with the empirical standpoint there may occur or there may not occur the elimination of the rest, (namely spiritual knowledge and spiritual awakening). 286-287. Having built the city of spiritual faith, having put the latch of austerity and that of the stoppage of Karmic influx (on the gate of the city), and therein having raised the skilful fort of patience which has been protected in three ways (by the walls, ditches and other defensive works of mind, body and speech) and which is to be conquered with difficulty, the Muni (saint) who, having pierced the cover of Karmas because of having been occupied with the iron arrows of austerity, has concluded the (internal) battle, (he) consequently gets released from the world of things. (21) Of Spiritual Practices It has been said in the doctrine of Jina (the spiritual victor) that having done conquest over sleep, posture, and (the covetedness for) food and having apprehended the self through the grace of spiritual teacher, one should meditate on one's own self. 285. 288. 289 290. 291. By the effulgence of full knowledge, by the removal of valueignorance and spiritual forgetfulness, and by the annihilation of attachment and aversion, the person attains emancipation (equanimity) and (experience) absolute bliss. Service of an experienced person and that of the spiritual teacher, avoidance of a value-ignorant person totally, fortitude, spiritual study, staying in seclusion, and reflection on the meaning of sutras (scriptures) - the group of all these is the means of equanimity (emancipation and bliss). The saint who is the practiser of austerities and who is desirouis of deep spiritual meditation should partake of food which is moderate and fit to be consumed, should long for a companion possessing discriminating understanding and lofty purpose of life and should choose a proper dwelling known through judicious judgement. Samanasuttam-Vol. I For Private Personal Use Only 79

Page #101
80 292. hiyAhArA miyAhArA, appAhArA ya je narA / na te vijjA tigicchaMti, appANaM te tigicchagA / / 5 // 293. rasA pagAmaM na niseviyavvA, pAyaM rasA dittikarA narANaM / dittaM ca kAmA samabhiddavaMti, dumaM jahA sAuphalaM va pakkhI // 6 // 294. vivittasejjA''saNajaMtiyANaM, omA'saNANaM damiiMdiyANaM / na rAgasattU dharisei cittaM, parAio vAhirivosahehiM // 7 // 295. jarA jAva na pIlei, vAhI jAva na vaDDhaI / jAviMdiyA na hAyaMti, tAva dhammaM samAyare // 8 // 22. dvividha dharmasUtra 296. do ceva jiNavarehiM, jAijarAmaraNavippamukkehiM / logammi pahA bhaNiyA, sussamaNa susAvago vA vi // 1 // 297. dANaM pUyA mukkhaM, sAvayadhamme Na sAvayA teNa viNA / jhANAjjhayaNaM mukkhaM, jaidhamme taM viNA tahA so vi // 2 // samaNasuttaM - bhAga 1 For Private Personal Use Only

Page #102
292. 293. 294. 295. 296. 297. (Because of not requiring treatment), the physicians do not treat such persons as are satisfied with the food beneificial to spiritual practices, with the limited choice of that food and with a little quantity of limited food. In fact, they are the physicians of their own mind. (Six kinds of) tastes should not be consumed excessively. Very often these tastes work for persons as the excitors of bad emotions and (consequently) varied base desires harass the excited person, as diferent birds disturb the tree laden with lasteful fruits. Because of (the choice of) dwelling which has been devoid of depravities, because of developing controlled posture, because of consuming a little quantity of food, because of restrained senses, the enemy of attachment does not perturb the mind of a judicious man, as the enemy of disease eradicated by medicines does not attack the cured persons. One should pursue the spiritual path, as long as old age does not afflict, disease does not grow and the senses do not decline. (22) Of the Two Modes of Life (For social growth and one's own unfoldment) only two paths (modes of life) have been pronounced by the Arahantas (embodied spiritually perfect personalities) who are devoid of birth, death and old-age. (The traveller on the one path) (has been called) authentic Sramana (saint) and (the traveller on the other path) (has been called) authentic Sravaka (householder). In the life of the householder two things, namely, offering of gifts and paying of reverence to ethico-spiritual personalities are prominent. Even without any one of them, no persons are styled 'Sravakas' (householders). In the life of the saint two things, namely, performance of meditation and pursuance of study are predominant. In the same way even without any one of them, no body is styled Sramana' (saint). Samanasuttam-Vol. I 81

Page #103
82 298. santi egehiM bhikkhUhiM, gAratthA saMjamuttarA / gAratthehiM ya savvehiM, sAhavo saMjamuttarA // 3 // 299. no khalu ahaM tahA, saMcAemi muMDe jAva pavvaittae / ahaM NaM devANuppiyANaM, aMtie paMcANuvvaiyaM sattasikkhAvaiya duvAlasavihaM gihidhammaM paDivajjissAmi // 4 // 300. paMca ya aNuvvayAI, satta u sikkhA u desajaidhammo / savveNa va deseNa va, teNa juo hoi desajaI // 5 // 23. zrAvakadharmasUtra 301. saMpattadaMsaNAI, paidiyahaM jaijaNA suNeI ya / samAyAriM paramaM jo, khalu taM sAvagaM biMti // 1 // 302. paMcuMvarasahiyAI, satta vi visaNAI jo vivajjei / sammattavisuddhamaI, so daMsaNasAvao bhaNio // 2 // 303. itthI jUyaM majjaM, migavva vayaNe tahA pharusayA ya / daMDapharusattamatthassa dUsaNaM satta vasaNAI // 3 // 304. mAMsAsaNeNa vaDDhai dappo dappeNa majjamahilasai / jUyaM pi ramai to taM, pi vANie pAuNai dose || 4 || samaNasutta bhAga 1

Page #104
298 299. Certainly saints are always better than the householders in regard to self-restraint. (But) (sometimes it has been found that) some householders are better than some saints in regard to self-restraint. In consonance with the doctrine of Jina (the spiritual victor), so long as I am not feeling fit in getting tonsured for becoming a Sramana (saint) in right earnest, I shall adopt in the presence of Sramanas who are dear to the enlightened persons, twelvefold householder's mode of life which consists of five Anuvratas (partial vows) and seven Siksavratas (educative vows). That has been proclaimed to be the householder's mode of life in which there are five Anuvratas (partial vows) and seven Siksavratas (educative vown) in all. The person who is occupied with them either completely or partially is a Sravaka (householder). 300. (23) Of the Householder's Mode of Life 301 302. (Acaryas) indeed call him Sravaka (householder) who, having attained spiritual awakening and the like, listens to the superb values of conduct daily through the saints The person whose comprehension has become clear through spiritual awakening and who abandons all the (seven kinds of) vicious habits along with the consumption of five udambara fruits (some fruit with living organisms), (he) has been styled 'Sravaka' (householder) endowed with spiritual awakening. Gambling, drinking, hunting, harshness in speech, callousness in punishment, malpractices in monetary matters, and coital contact with woman (or man) other than one's own wife (or husband)- all these seven have been said to be vicious habits By eating meat, self-conceit aggravates, by reason of selfconceit, the person desires drink, then, he indulges in gambling. And, then, he absorbs the above mentioned other vices too. 303 304 -Gunavrata (vows of withdrawal) + Siksavrata (vows of pursuance) = Siksavratas (educative vows) Samanasultam-Vol I 83

Page #105
84 305. loiyasatyammi vi, vaNNiyaM jahA gayaNagAmiNo vippA | bhuvi maMsAsaNeNa paDiyA, tamhA Na pauMjae maMsaM // 5 // 306. majjeNa Naro avaso, kuNer3a kammANi jiMdaNijjAI / ihaloe paraloe, aNuhavai anaMtayaM dukkhaM // 6 // 307. saMvegajaNidakaraNA, NissallA maMdaro vva NikkaMpA / jassa daDhA jiNabhattI, tassa bhayaM Natthi saMsAre // 7 // 308. sattU vi mittabhAvaM, jamhA uvayAi viNayasIlassa | viNao tiviheNa tao, kAyavvo desaviraeNa // 8 // 309. pANivahamusAvAe, adattaparadAraniyamaNehiM ca / aparimiicchAo'vi ya, aNuvvayAI viramaNAI // 9 // 310. baMdhavahacchavicchee, aibhAre bhattapANavucchee / kohAidUsiyamaNo, gomaNuyAINa no kujjA // 10 // 311. thUlamusAvAyassa u, viraI duccaM, sa paMcahA hoi / kannAgobhu-Alliya kUDasakkhijje // / 11 // nAsaharaNa 312. sahasA abbhakkhANaM, rahasA ya sadAramaMtabheyaM ca / mosovaesayaM, kUDalehakaraNaM ca vajjijjA / / 12 / / samaNasutaM - bhAga 1 For Private Personal Use Only

Page #106
305. In the popular literature it has been said that because of In the cating meat even the learned persons who move in the sky by means of supernormal powers, fell on the ground ( and became devoid of supernormal powers). Nobody, therefore, should use mcat 306. 307. 308. 309. Owing to drinking man becomes without any self-control and commits reprehensible actions. Consequently, he experiences endless suffering in this life and the next. By him in whose mind there exists devotion to the Jina (spiritually victorious), which (devotion) has been procreated through detachment from the world, which is the procreator of detachment from the world, which is devoid of the sting of worldly purpose, which is unwavering like the Meru mountain and which is steady, no anxiety is experienced (by him) in the world. Since even the enemy of an humble-natured man gradually develops amity with him, humbleness through mind, body and speech should be practised by the householder, Abstention from the killing of beings, from falsehood, from unlimited desire, from taking (things) without their having been given (by the owner) and abstention from possessing another man's wife ( or from possessing another woman's husband) - all these are (five) Anuvratas (partial vows) The person whose mind is vitiated by anger, greed, deceit, etc. (he) (having been under their dominance) should neither restrain animals, man, etc., nor strike them, nor overload them, nor cause injury to their bodily parts, nor stop their food and water. Abstention from ordinary falsehood is second (Anuvrata). That admits of five kinds, namely,abstention from falsehood regarding one's own daughter, animal and land, abstention from the taking away of entrusted money and from bearing false witness- ( these are the five kinds of abstention from falsehoods). The person should eschew these, namely, the tendency of unthoughtfully attributing false charges, the action of fake writing, impetuously disclosing the secret will of one's own wife (or of one's own husband), and the association of those who are the instructors of unethical modes of life 310. 311. 312. Samanasuttam-Vol. I 85

Page #107
313. vajjijjA tenAhaDa-takkarajogaM viruddharajjaM c| kUDatulakUDamANaM, tappaDirUvaM ca vvhaarN||13|| 314. ittariyapariggahiyA-'parigahiyAgamaNA-NaMgakIDaM c| paravivAhakkaraNaM, kAme tivvAbhilAsaM c||14|| 315-316. virayA pariggahAo, aparimiAo annNttnnhaao| bahudosasaMkulAo, nrygigmnnpNthaao||15|| khittAi hiraNNAI dhaNAi dupayAi-kuviyagassa thaa| sammaM visuddhacitto, na pamANAikkama kujjaa||16|| 317. bhAvijja ya saMtosaM, gahiyamiyANiM ajaannmaannennN| thovaM puNo na evaM, gihiNassAmo tti ciNtijjaa||17|| 318. jaM ca disAveramaNaM, aNatthadaMDAu jaM ca vermnnN| desAvagAsiyaM pi ya, guNavvayAiM bhave taaiN||18|| 319. uDDhamahe tiriyaM pi ya, disAsu paripANakaraNamiha pddhmN| bhaNiyaM guNavvayaM khalu, sAvagadhammammi vIreNa // 19 // 320. vayabhaMgakAraNaM hoi, jammi desammi tattha nniymenn| kIrai gamaNaNiyattI, taM jANa guNavvayaM vidiyaM // 20 // 86 samaNasutta - bhAga 1

Page #108
313 314. 315. 316. One should avoid litigation, shun the business of counterfeit things, avoid false balance and false measures (One should also avoid) things fetched for one's own self through theiving along with one's contact with the thief, and also avoid that sovereignty which is hostile to one's own country One should abstain from sexual association with the married woman (or man) and with unmarried woman (or man) along with all other licentious women ( or man) and also abstain from all kinds of amorous play. One should also avoid the activity of other person's mating (without having any obligation to do so) along with the desire for lustfulness Persons should keep away from the unlimited possession which is born of endless desires, which is fraught with many evils and which is the road to hellish existence. The person whose mind has really become unsullied should not commit the transgression of the limit of field etc., gold etc , two legged animals etc., and of any metal (but silver and gold) The person should be content with the limited acquisition (which has been voluntaily accepted). We should not think in this way that at this time a little limit of acquisition has been accepted and we shall have more when the need arises That which is refrainment from (unlimited movement in ) any direction (Disavirati, that which is refrainment from wanton activity (Anarthadandavirati), that which is refrainment from going to some region (Desavakasika) all of them are styled Gunavratas' (vows of withdrawal). The setting of limits in the upward, downward and horizontal dirctions has been proclaimed to be the first Gunavrata (vow of withdrawal) (known as Disavirati) This has been certainly included by Lord Mahavira in the householder's way of life. In the region where there is present the cause of the breach of vows, when the refrainment from resorting to that region is practised as a rule, then, that (refrainment) has been proclaimed to be (Desavakasika) Gunavrata ( vow of withdrawal) 317 318. 319 y 320 Samanasuttam-Vol. I 87

Page #109
321. viraI aNatthadaMDe, taccaM, sa caunviho avjjhaanno| pamAyAyariya hiMsappayANa pAvovaese y||21|| 322. adruNa taM na baMdhai, jamaNaTheNaM tu thovabahubhAvA / aDhe kAlAIyA, niyAmagA na u anntttthaae||22|| 323. kaMdappaM kukkuiyaM, mohariyaM saMjuyAhigaraNaM c| uvabhogaparIbhogA-ireyagayaM cittha vjji|| 23 // 324. bhogANaM parisaMkhA, sAmAiya-atihisaMvibhAgo y| posahavihI ya savvo, cauro sikkhAu vuttaao||24|| 325. vajjaNamaNaMtaguMbari accaMgANaM ca bhogao maannN| kammayao kharakammA-iyANa avaraM imaM bhaNiyaM / / 25 // 326. sAvajjajogaparirakkhaNaTThA, sAmAiyaM kevaliyaM pstthN| gihatthadhammA paramaM ti naccA, kujjA buho AyahiyaM prtthaa|| 26 // ____e 88 samaNasuttaM - bhAga 1 samaNasutaM - bhAga 1

Page #110
321. 322. 323. To refrain from wanton activity ( Anarthadanda) is the third Gunavrata (vow of withdrawal). That (wanton activity) is of four kinds, namely, harboring ill-reflection, perpetrating random actions, delivering instruments of voilence to others and imparting evil instructions - (to refrain from these is the third Gunavrata ( vow of withdrawal). Because of the presence of) (good) objective ( in performing an action), the person does not bind ( inauspicious Karmas), (since) in the presence of) (good) objective time, situation etc., are the controllers of mind. And because of the absence of (good) objective, the person binds (inauspicious karmas) due to mental depravity which may be either less or more, (since) in the absence of (good) objective time, situation, etc. are not the controllers of mind and ( there remains unbridledness of mind). In the avoidance of wanton activity, the person avoids lustful emotion, amorous behaviour, prattling, insruments associated with voilence, and things of use obtained in excess of need. Keeping limited things of use, pursuing self-mediation, observing fast in a specific way and offering food etc. io a nonhouseholder guest who observes self-restraint and propagates ethico-spiritual values- all these four have been proclaimed to be Siksavratas ( vows of pursuance) From the perspective of things of use what has been said is this that the avoidance of vegetables having infinite lives along with the five udambara fruits, should be effected Besides, other things of use should be limited. And from the perspective of business transactions it has been said that the avoidance of such work as is causing injury to many lives, should also be cffected. In order to refrain from unethical actions Samayika ( selfmeditation) alone is paramount. In this way having recog. nised Samayika ( self-meditation) as supreme among all the ethical activities of the householder, the wise person should remain occupied with his own ethico-spiritual unfoldment for realising the highest ( state of life). 324. 325. 326 Samanasuttam-Vol. I 89

Page #111
90 327. sAmAiyammi u kae, samaNo iva sAvao havai jamhA / eeNa kAraNeNaM, bahuso sAmAiyaM kujjA // 27 // 328. sAmAiyaM ti kAuM, paraciMtaM jo u ciMtaI saDDho / aTTavasaTTovagao, niratthayaM tassa sAmAiyaM / / 28 / / 329. AharadehasakkAra - baMbhA'vAvAraposaho ya 'NaM / dese savve ya imaM carame sAmAiyaM NiyamA // 29 // * 330. annAINaM, suddhANaM, kappaNijjANa desakAlajuttaM / dANaM jaINamuciyaM, gihINa sikkhAvayaM bhaNiyaM // 30 // 331. AhArosaha - satthAbhaya-bheo jaM cauvvihaM dANaM / taM vaccai dAyavvaM, NiddiTThamuvAsayajjhayaNe // 31 // 332. dANaM bhoyaNamettaM dijjai dhanno havei sAyAro / pattApattavisesaM, saMdaMsaNe kiM viyAreNa // 32 // ? 333. sAhUNaM kappaNijjaM, jaM na vi diNNaM kahiM pi kiMci tahiM / dhIrA jahuttakArI, susAvayA taM na bhuMjaMti // 33 // samaNasutta - bhAga 1

Page #112
327. 330. On having performed Samayika (<Page #113
334. jo muNibhuttavisesaM, bhuMjai so bhuMjae jinnuvdilN| saMsArasArasokkhaM, kamaso nnivvaannvrsokkhN|| 34 // 335. jaM kIrai parirakkhA, NiccaM mrnn-bhybhiiru-jiivaannN| taM jANa abhayadANaM, sihAmaNiM svvdaannaannN||35|| 22 samaNasutta - bhAga 1

Page #114
334 The householder who partakes of food which has been leftover after the Munis have consumed food experiences successively as has been proclaimed by the Jina (spiritually victorious), the valuable pleasures of the world and the excellent beatitude born of final release. The gift of fearlessness in which protection is always accorded to all the Jivas (beings) is the crest-jewel of all the gifts. Know this. 335. Sananasullari Vol 1 93

Page #115
ENGLISH RENDERING OF SOME IMPORTANT TECHNICAL TERMS USED IN THE SAMANASUTTAM VOL. 1 English Assemblage of pious Personalities Austerity Awakened self Body-making Karma Chaef disciple (of Arahanta) Who give words to the meaning revealed by the Arahanta (embodied spiritually perfect personality) Complete wow'S Delusion-producing Karma Disembodied spiritually Perfect souls Doctrine of standpoint Doctrine of the use of words for expressing objects For Private Prakrta Gana Empor Tava tacA Sammadithi sammAdiTiTha Antarappa aMtarappa Nama Kamna nAma kamphamA Ganahara gAhara Mahavvays mahaccaya Moha Kamma soha kamma Siddha siddha Naya gaya Nikheva florista 9.4 Personal Use Only Hindi Gana graNa Tapa tapa Samyag drsti samyagdRSTi Antaratma STARTHT Nama Karma nAma karma Ganadhara gaNadhara Mahavrata mahAvrata Mohani Karma mohanIya karma Siddha siddha Naya naya Niksepa nikSepa

Page #116
English Embodied spiritually perfect personality Empirical standpoint Equanimity Ethico-spirtitual conduct Feeling-producing Karma Filth attached to the soul Forgiveness Four vows of pursuance Group of disciples of an Acarya Householder Intuition-obscuring Karma Knowledge Knowledge-obscuring Karma 95 Prakrta Arahanta arahaMta Arahanta arahata Vavahara Naya Vyavahara Naya vavahAra Naya vyavahAra naya Samata Samaya or Samiya samayA yA samiyA Caritta carita Veyanijja Kamma Vedaniya Karma veyaNijya kamma vedanIya karma Kamma kamma Khama khamA Hindi Kamma dasaNAvaraNa kamma Nana NANa samatA Caritra caritra Cau-sikkhavaya Cara-siksavrata causikkhAvaya cAra zikSAvrata Gaccha Gaccha gaccha gaccha Savaya Sravaka mAvaya zrAvaka Nanavarana Kamma NANAvaraNa kamma Damsanavarana Darsanavarana For Private Personal Use Only Karma karma Ksama kSamA Karma darzanAvaraNa karma Jnana jJAna Jnanavarand Karma jJAnAvaraNa karma

Page #117
English Prakrta Hindi Liberation(equanimity) Moksa Mokha mokkha mokSa Longevity-determining Karma Au Kamma Au kamma Ayu Karma Ayu karma Dravya Karma dravya karma Maternal (Physical) Karma Davva Kamma davva kamma Material particles Kamma Karma karma kamma Means of valid knowledge Pamana pamANa Pramana pramANa Non-possession Non-violence Apariggaha Aparigraha apariggaha aparigraha Ahimsa Ahimsa ahisA ahisA Ari taraya Kamma Antaraya Karma atarAya kamma antarAya karma Sangha Samgha sagha sadha Obstruction-generating Karma Order of householder and non-householder Partial vows Perverted self Anuvvaya aNuvvaya Bahirappa bahirappa Micchadithi micchAdiTiTha Anuvrata aNuvrata Bahiratma bahirAtmA Mithyadssti mithyAdRSTi Sadhu sAdhu Acarya Pious personality Sahu Propagators of chico) - sAhu Ayariya Ayariya Splitual lalue AcArya 96

Page #118
English Prakrta Hindi Psychical Karma Psycho-physical impurities kamma Saint Self Bhava Kamma Bhava Karma bhAva kamma bhAva karma Kamma Karma karma Samana Sramana samaNa zramaNa Appa Atma appa AtmA Samjama Saryama sajama sayama Satta sikhavaya sata siksavrata satta sikkhAvaya sAta zikSAvrata 3 guNavrata (Three Gunavrata) 4 zikSAvrata (Four Siksavrata) Self-restraint Seven educative vows Spriritual awakening Damsana Darsana dasaNa darzana Sammatta or Samyaktva or Sammadamsana Samyagdarsana sammatta yA sAmyakatva yA sammadaMsaNa samyagdarzana Micchatta Mithyatva micchatta mithyAtva Guru Guru guru guru Jina Jina jina jina Spiritual perversion Spiritual teacher Spiritual victor or Spititually victorious Standpoint of modification Papiyatthiya Paryayarthika Naya Naya pajjayatthiya Naya paryAyArthika naya 97

Page #119
English Standpoint of substance Staius -determuing Karma Supreme selt Teachers of ethicospiritual values Transcendental standpoint Prakrta Hindi Dan atthiya Dravyarthika Naya Naya davvatthiya Naya dravyAdhika naya Goya Kamma Gotra Karma goya kamma gotra karma Paramappa Parama Atma paramappa parama AtmA Uvajjhaya. Upadhyaya uvajjhAya upAdhyAya Nicchaya Naya Niscaya Naya Nicchaya Naya nizcaya naya Suddha Naya Suddha Naya suddhaNaya zuddha naya Rayanattaya Ratnatraya rayaNattaya ratnatraya Nana Jnana NANa Triad of Jewels Value--knowledge Vital linuting forces Pana Prana pANa prANa Vows of withdrawal Gunavvaya guNavvaya Gunayzata gaNavrata 98