Saman suttam

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

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

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

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Jain Society of Greater Detroit August 20, 1996 Jai Jinendra' jaya vIyarAya! jayagurU! hou mama tuha pabhAvao bhayavaM ! | bhavaNibbeo angentee iTThaphalasiddhI // 6 // Jaya viyaraya! jayaguru! Hou mama tuha pabhavao bhayavam! Bhavanivveo magganusariya irnthaphalasiddhi. Oh the Conqueror of all attachments Oh, the world teacher Oh the blessed one through your grace may I develop detachment to the mundane world, continue to follow the path of Salvation and attain fulfilment " Eternal source of the divine spiritual teachings has finally become available in comprehensive format This monumental work is a culmination of exhaustive knowledge and years of untiring dedication of Shri Jinendra Varniji The invaluable contribution of hundreds of Jain Sadhus, and Sadhviji has made it possible for this unique reference work to come to reality This unprecedented spiritual work was the result of the inspiration of Shri Vinobaji, who is revered as much as Shri Mahatma Gandhi, all over India, I feel extremely fortunate for being instrumental in bringing SAMAN SUTTAM to the Jain community of North America. The publication of approximately 8000 copies was made possible by the generous support of all the donors, the Board of Trustees and fund raising committee(1995) of the Jain Society of Greater Detroit and countless other individuals feel it is appropriate to express my special gratitude to Shri Jagat Jain who first envisioned this project for North America I sincerely hope this compendium of inspirational spiritual scriptures will help our present as well as future generations immensely The publication of "Saman Suttam" could not have been more timely but to coincide with the initiation of our long awaited temple project in Farmington Hills, Michigan I take this opportunity to request participation of the Jain community of North America in this worthy cause which is destined to guide the lives of our children as per the holy scriptures of Jainism perpetuated over the millenniums by our Thirthankars. For Private Personal Use Only

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NANaM saraNaM me, daMsaNaM ca saraNaM ca cariya saraNaM c| tava saMjamaM ca saraNaM, bhagavaM saraNo mahAvIro // 1 // Nanam saranam me, damsanam ca saranam ca cariya saranai ca. Tuva sainjamam ca saranam, bhagavam sarano Mahaviro. Right Knowledge is my shelter, Right Faith is my shelter, Right Conduct is my shelter, austerity and self-restraint are my shelters, Bhagavan Mahavira is my shelter Sincerely, Bharat M. Tolia, MD West Bloomfield, MI 48323 U.S A.

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

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

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

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

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

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Prominent Jaina Acharyas and monks of all the Jaina Sects . A - . TA Ses 1 KA From L. to R. Br, Sri Jinendra Varni, Acharya Sri Dharmasaganji Uppadhyaya, Acharya Vidyandadji, Acharya Sei Susila Kumarji. Yuvacharya Mahaprajna, Acharya Sri Tulsiji, Acharya Sri Vijaya Samudra Surji and other Jajna monks.

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

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

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

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

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

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(x11) is another Indian religion which also follows the philosophy of non-creation of universe by god, but believes in the cycle of birth and death. Antiquity The greatness or the utility of a religion does not depend upon its antiquity or its recent origin. If some religious tradition, besides being ancient, has been alive since long, has remained active and progressive, has been successfully helpful in ethical advancement, and inspired and assisted long in cultural enrichment, it is a great religion. The antiquity of such religion and its continued importance are indicative of the inherent nature of its eternal and universal principles. The tradition of Jainism, from the point of view of its principles both on conduct and thought, goes very deep beyond comprehension. Historians have so far recognised fully the truth of this position and that Tirthankara Mahavira is not the founder of the religion. He was preceded by many Tirthankaras. He merely reiterated and rejuvenated that religion. It is correct that history has not been able to trace the origin of the Jaina religion; but the historical evidence now available and the results of dispassionate researches in literature have established that Jainism is undoubtedly an ancient religion. References to Watarasana Muni, Kesi and Vratya-ksatriya in the Rgveda, Srimad Bhagavata and other famous books have become available now. The Jaina history contains references to the 63 Salakapurusas (the Supreme Personages). These Salaka Purusas lived during each of the ancient periods of time called a cycle of two parts, one the "avasarpinikala" and the other "Utsarpinikala". They each inspired the people to follow religion and ethics during the course of the advancement of human civilization. The Tirthankaras occupy the highest position among the Salaka-purusas. During the present period of Avasarpinikala, the 24 Tirthankaras were born during the fourth portion of that period; the first of them is Rsabhadeva

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

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

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

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

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

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

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

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

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

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

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

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

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SAMANA SUTTAM Part - 1 Source of Illumination

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1. maGgalasUtra 1. Mangalasutra 1. Namo arahaMtANaM / Namo siddhANaM / Namo AyariyANaM / uvajjhAyANaM / Namo loe savvasAhUNaM // 1 // Namo Namo arahantanam. Namo siddhanam. Namo aayariyanam. Namo uvajjhayanam. Namo loe savvasahunam. 2. eso paMcaNamokkAro, savvapAvappaNAsaNo / maMgalANaM ca savvesiM, paDhamaM havai maMgalaM // 2 // Eso pancanamokkaro, savapavappanasano. Mangalanam ca savvesim, padhamam havai mangalam 3.5. arahaMtA maMgalaM / siddhA maMgalaM / sAhU maMgalaM / kevalipaNNatto dhammo maMgalaM // 3 // arahaMtA loguttamA / siddhA loguttamA / sAhU loguttamA / kevalipaNNatto dhammo loguttamo // 4 // arahaMte saraNaM pavvajjAmi / siddhe saraNaM pavvajjAmi / sAhU saraNaM pavvajjAmi / kevalipaNNattaM dhammaM saraNaM pavvajjAmi // 5 // Arahanta mangalam. Siddha mangalam. Sahi mangalam. Kevalipannatto dhammo mangalam. Arahanta loguttama. Siddha loguttama. Sahu loguttama. Kevalipannatto dhammo loguttamo. Arahante saranam pavvajjami. Siddhe saranam pavvajjami. Sahu saranam pavvajjami. Kevalipannattam dhammam saranam pavvajjami. For Private Personal Use Only

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

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SA.MANASUTTAM 6. jhAyahi paMca vi gurave, mNglcusrnnloypriyrie| Nara-sura-kheyara-mahie, ArAhaNaNAyage vIre // 6 // Jhayahi panca vi gurave, mangalacausaranaloyapariyariye. Nara-sura-kheyara-mahie, arahananayage vire. 7. ghaNaghAikammamahaNA, tihuvnnvrbhv-kmlmttNddaa| arihA aNaMtaNANI, aNuvamasokkhA jayaMtu jae // 7 // Ghanaghaikammamahana, tihuvanavarabhavvakamalamattanda. Ariha anantanani, anuvamasokkha jayantu jae. 8. aTThavihakammaviyalA, NiTThiyakajjA pnntttthsNsaaraa| diTThasayalatthasArA, siddhA siddhiM mama disaMtu // 8 // Athavihakammaviyala, nitthiyakaija panatthasamsara. Dirthasayalatthasara, siddha siddhim mama disantu. 9. paMcamahabbayatuMgA, takAliya-saparasamaya-sudadharA / NANAguNagaNabhariyA, AiriyA mama pasIdaMtu // 9 // Pancamahavvayatunga, tukkaliya-saparasamaya-sudadhara. Nanagunay anabhariya, airiya mama pasidaniu. 10. aNNANadhoratimire, duraMtatIramhi hiMDamANANaM / bhaviyANujjoyayarA, uvajjhAyA varamadiM deMtu // 10 // Annanaghoratimire, durantaframhi hindamananam. Bhaviyanujoyayara, uvajjhaya varamadim dentu. 11. thiradhariyasIlamAlA, vavagayarAyA jasohapaDihatthA / bahuviNayabhUsiyaMgA, suhAiM sAhU payacchaMtu // 11 // Thiradhariyasilamala, vavugayaraya jaso hapadihattha. Bahuvinayabhusiyanga. suhaim sahu payacchantu.

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

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6 SAMANASUTTAM 12. arihaMtA, asarIrA, AyariyA, uvajjhAya muNiNo / paMcakkharanippaNNo, oMkAro paMca paramiTThI // 12 // Arihanta, asarira, ayariya, uvajjhaya munino. Pancakkharanippanno, omkaro panca parumitthi. 13. usahamajiyaM ca vaMde, saMbhavamabhiNaMdaNaM ca sumaI ca / paumapahaM supAsaM, jiNaM ca caMdappahaM vaMde // 13 // Usahamajiyam ca vande, sambhavamabhinandanam ca sumaim ca. Paumappaham supasam, Jinam ca candappaham ca vande. 14. suvihiM ca pupphayaMtaM, sIyala seyaMsa vAsupujjaM ca / vimalamaNaMta-bhayavaM, dhammaM saMtiM ca vaMdAmi // 14 // Suvihim ca pupphayantam, siyala seyamsa vasupujjam ca. Vimalamananta-bhayavam, dhammam santim ca vandami. 15. kuMthuM ca jiNavariMdaM, araM ca malliM ca suvvayaM ca NamiM / vaMdAmi riTThaNemiM, taha pAsaM vaDDhamANaM ca // 15 // Kunthum ca Jinavarindam, aram ca mallim ca suvvayam ca namim. Vandami ritthanemim, taha pasam vaddhamanam ca. 16. caMdehi NimmalayarA, AiccehiM ahiyaM payAsaMtA / sAyaravaragaMbhIrA, siddhA siddhiM mama disaMtu // 16 // Candehi nimmalayara, aiccehim ahiyam payasamta. Sayaravaragambhira, siddha siddhim mama disantu. 2. jinazAsanasUtra 2. Jinasasanasutra 17. jamallINA jIvA, taraMti saMsArasAya ramaNaMtaM / taM sabvajIvasaraNaM, NaMdadu jiNasAsaNaM suiraM // 1 // Jamaelina jiva, taranti samsarasayaramanantam. Tam savvajivasaranam namdadu jinasasanam suiram For Private Personal Use Only

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

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SAMANASUTTAM 18. jiNavayaNamAsahamiNaM, visayasuha-vireyaNa amidabhUya jaramaraNavAhiharaNaM, khayakaraNaM mavvadukkhANa // 2 // Jmavayanamosahaminam, visayasuha-vireyanam amidabhuyam Jaramaranavahiharanam, khayakaranam sav-vadukkhanam. 19. arahaMtabhAsiyatthaM, gaNaharadevehiM gaMthiyaM samma / paNamAmi bhattijutto, sudaNANamahodahiM sirasA // 3 // Arahantabhasiyattham, ganahardevehim ganthiyam samman. Panamami bhattijutto, sudananamahodahim sirasa. 20. tassa muhuggadavayaNaM, puvAvaradosavirahiyaM suddhaM / Agamamidi parikahiyaM, teNa du kahiyA havaMti tacvatthA // 4 // Tassa muhuggadavayanam, puvvavaradosavirahiyam suddhar. Agamamidi parikahiyam, tena du kahiya havant taccattha 21. jiNavayaNe aNurattA, jiNavayaNaM je kareMti bhAveNa / amalA asaMkiliTTA, te hoti parittasaMsArI // 5 // Jinavayane anuratta, jinavayanam je karent bhavena. Amala asankilutha, te hont parittasamsari 22. jaya vIyarAya! jayagurU! hou mama tuha pabhAvao bhayavaM! / bhavaNibbeo maggANusAriyA iTThaphalasiddhI // 6 // Jaya viyaraya' jayagurul Hou mama tuha pabhavao bhayavami Bhavanivveo magganusariya isthaphalasiddhi. 23. sasamaya-parasamayaviU, gaMbhIro dittimaM sivo somo| guNasayakalio jutto. pavayaNasAraM parikaheuM // 7 // Sasamaya-parasamayaviu, gamohiro dittimam sivo somo. Gunasayakalio jutto, pavayanasaram parikaheur.

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

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10 SAMANASUTTAM 24. jaM icchasi appaNato, jaM ca Na icchasi appaNato / / taM iccha parassa vi yA, ettiyagaM jiNasAsaNaM // 8 // Jam icchasi appanato, jam ca na icchasi appanato. Tam iccha parassa vi ya, ettiyagam jinasasanam. 3. saMghasUtra 3. Sanghasutra 25. saMgho guNasaMghAo, saMgho ya vimocao ya kammANaM / daMsaNaNANacaritte, saMghAyaMto have saMgho // 1 // Sangho gunasamghao, samgho ya vimocao ya kammanam. Dansanananacaritte, samghayanto have samgho. 26. rayaNattayameva gaNaM, gacchaM gamaNassa mokkhamaggassa / saMgho guNa saMghAdo, samayo khalu Nimmalo appA // 2 // Rayanattayameva ganam, gacchar garanassa mokkhamaggassa. Samgho guna sanghado, samayo khalu nimmalo appa. 27. AsAso vIsAso, sIyagharasamo ya hoi mA bhAhi / ammApitisamANo, saMgho saraNaM tu sabesiM // 3 // Asaso visaso, siyag harasamo ya hoi ma bhahi. Ammapitisamano, samgho saranam tu savvesim. 28. nANassa hoi bhAgI, thirayarao daMsaNe caritte y| dhanA gurukulavAsaM, AvakahAe na muMcaMti // 4 // Nanassa hoi bhagi, thirayarao darsane caritte ya. Dhanna gurukulavasan, avakahae na muncanti.

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

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SAMANASUTTAM 29. jassa gurummi na bhattI, na ya bahumANo na gauravaM na bhayaM / na vi lajjA na vi neho, gurukulavAseNa kiM tassa? // 5 // Jassa gurummi na bhatti, na ya bahumano na gauravan: na bhayam. Na vi laja na vi ncho, gurukulavasena kim tassa? 30. kammarayajalohaviNiggayasma, suyarayaNadIhanAlassa / 31. paMcamahabbayathirakaNiyassa, guNakesarAlassa // 6 // sAvagajaNamahuyaraparivuDassa, jiNasUrateyabuddhassa / / saMghapaumassa bhadaM, samaNagaNasahassapattassa 7 // Kammarayajaiohaviniggayassa, suyarayanadihanalassa. Pancamahawayathirakanniyassa, gunakesaralassa. Savagajanamahuyaraparivudassa, jinasurateyabuddhassa. Sarnghapaumassa bhaddam, samanaganasahassapattassa. 4. nirUpaNasUtra 4. Nirupanasutra 32. jo Na pamANaNayehiM NikkheveNaM Nirikkhade atthaM / tassAjuttaM juttaM, juttamajuttaM ca paDihAdi // 1 // Jo na pamananayehim, nikkhevena; nirikkhade atthan. Tassajuttam juttan, juntamajuitan ca padihadi. 33. NANaM hodi pamANaM, Nao vi NAdussa hidayabhAvattho / Nikkheo vi uvAo, juttIe atyapaDigahaNaM // 2 // Nanam hodi pamanam, nao vi nadussa hidayabhavartho. Nikkheo vi uvao, jurtic atthapadigahanam. 34. NicchayavavahAraNayA, mUlabheyA NayANa savvANaM / NicchayasAhaNahe, pajjayadabatthiyaM muNaha // 3 // Nicchayavavaharanaya, mulabheya nayana savanan. Nicchayasahanaheus, pajjayadavvatthiyam munaha.

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

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SAMANASUTTAM 35. jo siya bheduvayAraM, dhammANaM kuNai egavatthussa / so vavahAro bhaNiyo, vivarIo Nicchayo hoI // 4 // 14 Jo siya bheduvayaram, dhammanam kunai egavatthussa. So vavaharo bhaniyo, vivario niachayo hoi. 36. vavahAreNuvadissai, NANissa caritaM daMsaNaM NANaM / Na vi gANaM Na carittaM, na daMsaNaM jANago suddho // 5 // Vavaharenuvadissai, nanissa carittam damsanam nanam. Na vi nanam na carittam, na damsanam Janago suddho. 37. evaM vavahAraNao, paDisiddho jANa NicchayaNayeNa / NicchayaNayAsidA puNa, muNiNo pAvaMti NibvANaM // 6 // Evam vavaharanao, padisiddho jana nicchayanayena. Nicchayanayasida puna, munino pavanti nivvanam. 38. jaha Na vi sakamaNajjo, aNajjabhAsaM viNA u gAheuM / vavahAreNa viNA, paramatthuvaesaNamasakkaM // 7 // taha Jaha na vi sakkamanajjo, anajjabhasam vina u gaheum. Taha vavaharena vina, paramatthuvaesanamasakkam. 39. vavahAro'bhUyattho, bhUyattho desido du suddhaNao / bhUyatthamassido khalu, sammAiTThI havai jIvo // 8 // Vavaharo bhuyattho, bhuyattho desido du suddhanao. Bhuyatthamassido khalu, sammaitthi havai jivo. 40. nicchayamavalaMbaMtA, nicchayato nicchayaM ajANatA / nAsaMti caraNakaraNaM, bAhirakaraNAlasA keI // 9 // Nicchayamavalambanta, nicchayato nicchayam ajananta. Nasanti caranakaranam, bahirakaranalasa kei. For Private Personal Use Only

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

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SAMANASUTTAN 41. suddho suddhAdeso, NAyaco paramabhAvadarisIhiM / vavahAradesidA puNa, je du aparame dvidA bhAve // 10 // Suddho suddhadeso, nayavvo paramabhavadarisihim. Vuyaharadesida puna, je du aparame thida bhave. 42. nicchayao duNNeyaM, ko bhAve kammi vaTTaI samaNo / vavahArao ya kIrai, jo pubaThio carittammi // 11 // Nicchayao dunneyam, ko bhave kammi vatai samano Vavaharao ya kirai, jo puvvathio carittammi. 43. tamhA sabve vi NayA, micchAdiTThI sapakkhapaDibaddhA / annonnaNissiyA uNa, havaMti sammattasamAvA // 12 // Tamha savve vi naya, micchadithi sapakkhapadibaddha. Annonnanissiya una, havanti sammattasabbhava. 44. kajjaM NANAdIyaM, ussaggAvavAyao bhave saccaM / taM taha samAyaraMto, taM saphalaM hoi savvaM pi // 13 // Kajam nanadiyam, ussaggavavayao bhave saccam. Tam taha samayaramto, tam saphalam hoi savvam pi. 5. saMsAracakrasUtra 5. Samsaracakrasutra 45. adhuve asAsayammi, saMsArammi dukkhapaurAe / kiM nAma hojja taM kammayaM, jeNA'haM duggaI na gacchejjA? // 1 // Adhuve asasayammi, samsarammi dukkhapaurae.. Kim nama hojja tam kammayam, jenaahar duggai na gaocheja.

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

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18 SAMANASUTTAM 46. khaNamittasukkhA bahukAladukkhA, pagAmadukkhA aNigAmasukkhA / saMsAramokkhassa vipakkhabhUyA, khANI aNatthANa u kAmabhogA // 2 // Khanamittasukkha bahukaladukkha, pagamadukkha, aaigand sukkha. Sarnsaramokkhassa vipakkhabhuya, khani anatthana u kamabhoga. 47. suThuvi maggijjato, kattha vi kelIi natyi jaha sAro / iMdiavisaesu tahA, natthi suhaM suTuM vi gaviDheM // 3 // Sutthuvi magsijanto, kattha vi kelii, natthi jaha saro. Indiavisaesu taha, natthi suham sunhu vi gavinhan. 48. naravibuhesarasukkhaM, dukkhaM paramatthao tayaM viti / pariNAmadAruNamasAsayaM ca jaM tA alaM teNa // 4 // Naravibuhesarasukkham, dukkham paramarthao tayam binti. Parinamadarunamasasayam ca jam ta alam tena. 49. jaha kacchullo kacchu, kaMDayamANo duhaM muNai sukkhaM / mohAurA maNussA, taha kAmaduhaM suhaM biMti // 5 // Jaha kacchullo kacchum, kandayamano duha munai sukkhad Mohaura manussa, taha kamaduhai suham binti. 50. bhogAmisadosavisanne, hiyanisseyasabuddhivoccatthe / bAle ya mandie mUDhe, bajjhaI macchiyA va khelammi // 6 // Bhogamisadosavisanne, hiyanisseyasabuddhivoccatthe. Bale ya mandiye mudhe, bajjhai macchiya va khelammi. 51. jANijjai cintijjai, jammajarAmaraNasaMbhavaM dukkhaM / na ya visaesu virajjaI, aho subaddho kavaDagaMThI // 7 // Janijai cintijjai, jammajaramaranasambhavam dukkhan. Na ya visaesu virajai, aho subaddho kavadaganthi.

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

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SAVANASUTTAM 52. jo khalu saMsArattho, jIvo tatto du hodi pariNAmo / 54. pariNAmAdo kamma, kammAdo hodi gadisu gadI // 8 // gadimadhigadassa deho, dehAdo iMdiyANi jAyate / / tehiM du visayaggahaNaM, tatto rAgo va doso vA // 9 // jAyadi jIvassevaM, bhAvo saMsAracakkavAlammi / idi jiNavarehiM bhaNido, aNAdiNidhaNo saNidhaNo vA // 10 // Jo khalu samsaranho, jivo tatto du hodi parinamo. Purinamado kummam, kanimado hodi gadisu gadi. Gadimudligadassa dcho, dehado isdiyani jayante. Tchin du visayaggahanam, tatto rago va doso va. Jayadi jivassevam, bhavo samsaracakkavalammi. Idi jinavarchim bhando, anadinidhano sanidhano va. 55. jammaM dukkhaM jarA dukkhaM, rogA ya maraNANi ya / aho dukkho hu saMsAro, jattha kIsanti jaMtavo // 11 // janmann dukkham jara dukkham, Roga ya maranani ya. Aho dukkho hu sansaro, jatthu kisant jantaro. 6. karmasUtra 6. Karmasutra 56. jo jeNa pagAreNaM, bhAvo Niyao tamannahA jo tu / mannati kareti vadati va, vippariyAso bhave eso // 1 // Jo jena pagarenan, bhavo niyao tamannaha jo tu. Mannati kareti vadatt va, vippariyaso bhave eso. 57. jaM jaM samayaM jIvo Avisai jeNa jeNa bhAveNa / so taMmi taMmi samae, suhAsuhaM baMdhae kammaM // 2 // Jam jam samayam jivo avisai jena jena bhavena. So tammi-tammi samae, suhasuham bandhae kammam.

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

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SAMANASUTTAM 58. kAyasA vayasA matte, vitte giddhe ya ityisu / duhao malaM saMciNai, sisuNAgu va maTTiyaM // 3 // Kayasa vayasa matte, vitte giddhe ya itthisu. Duhao malam samcinai, sisunagu wa matriyan. 59. na tassa dukkhaM vibhayaMti nAio, na mittavaggA na suyA na baMdhavA / ekko sayaM paccaNuhoi dukkhaM, kattArameva aNujAi kammaM // 4 // Na tassa dukkhan vibhayamti naio, na mittavagga na suya na bandhava. Ekko sayam paccanuhoi dukkhan, kattarameva anujai Kammam 60. kammaM ciNaMti savasA, tassudayammi u paravasA hoti / rukkhaM duruhai savaso, vigalai sa parabaso tatto // 5 // Kammam cinanti savasa, tassudayammi u paravvasa horti. Rukkham duruhai savaso, vigalai sa paravvaso tatto. 61. kammavasA khalu jIvA, jIvavasAI kahiMdhi kmmaaii| katthai dhaNio balavaM, dhAraNio katthaI balavaM // 6 // Kammavasa khalu jiva, jivavasain kahinci kammain. Katthai dhanio balavam, dharanio katthai balavam. 62. kammattaNeNa ekaM, dabaM bhAvo tti hodi duvihaM tu / poggalapiMDo dhavvaM, tassattI bhAvakammaM tu // 7 // Kammattanena ekkar, davam bhavo tti hodi duvihar tu. Poggalapindo dhavvam, tassata bhavakammam tu. 63. jo iMdiyAdivijaI, bhavIya uvaogamappagaM jhAdi / kammehiM so Na raMjadi, kiha taM pANA aNucaraMti // 8 // Jo indiyadivijai, bhaviya uvaogamappagam jhadi. Kammehim so na ranjadi, kiha tam pana anucaranti.

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

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24 SAMANASUTTAM 64. nANassAvaraNijjaM, daMsaNAvaraNaM tahA / 65. veyaNijjaM tahA mohaM, AukammaM taheva ya // 9 // nAmakammaM ca goyaM ca aMtarAyaM taheva ya / 7 evameyAI kammAI, aTTheva u samAsao // 10 // Nanassavaranijjam, damsanavaranam taha. Veyanijjam taha moham, aukammam taheva ya. Namakammam ca goyam ca, antarayam taheva ya. Evameyain kammaim, attheva u samasao. 66. paDa- paDihAra - si-majja, es - citta - - kulAla- bhaMDagArINaM / jaha eesiM bhAvA, kammANa vi jANa taha bhAvA // 11 // Pada-padihara si maja, hada-citta-kulala bhandagarinam. Jaha cesim bhava, kammana vi jana taha bhava. For Private Personal Use Only

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

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7. mithyAtvasUtra 7. Mithyatvasutra 67. hA! jaha mohiyamaiNA, suggaimaggaM ajANamANeNaM / bhIme bhavakatAre, suciraM bhamiyaM bhayakarammi // 1 // Ha! jaha mohiyamaina, suggaimaggamrajanamanenam. Bhime bhavakamtare, suciram bhamiyar bhayakarammi. 68. micchattaM vedaMto jIvo, vivarIyadaMsaNo hoi / Na ya dhammaM rocedi hu, mahuraM pi rasaM jahA jrido||2|| Micchattam vedanto jivo, vivariyadamsano hoi. Na ya dhammam rocedi hu, mahuram pi rasam jaha jarido. 69. micchattapariNadappA, tibbakasAeNa suTTha aavittttho| jIvaM dehaM ekkaM, maNNaMto hodi bahirapA // 3 // Micchattaparinadappa, tiwakasaena sutthu avinho. Jivam deham ekkam, mannamto hodi bahirappa. 70. jo jahavAyaM na kuNai, micchAdiTThI tao hu ko anno / vaDDhai ya micchattaM, parassa saMkaM jaNemANo // 4 // Jo jahavaya na kunai, micchaditjhi rao hu ko anno. Vaddhai ya micchattam, parassa samkam janemano.

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

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8. rAga-parihArasUtra 8. Raga-pariharasutra 71. rAgo ya doso vi ya kammavIyaM, kammaM ca mohappabhavaM vyNti| kammaM ca jAImaraNassa mUlaM, dukkhaM ca jAImaraNaM vayaMti // 1 // Rago ya doso vi ya kammaviyam, kammam ca mohappabhavam vayanti. Kammam ca jaimaranassa mulas, dukkhain ca jaimaranam vayanti. 72. na vi taM kuNai amitto, suThu vi ya virAhio samattho vi / jaM do vi aniggahiyA, karaMti rAgo ya doso ya // 2 // Na vi tam kunai amitto, suthu vi ya virahio samattho vi. Jam do vi aniggahiya, karamti rago ya doso ya. 73. na ya saMsArammi suhaM, jaaijraamrnndukkhghiyss| jIvassa atthi jamhA, tamhA mukkho uvAdeo // 3 // Na ya samsarammi suhan, jaijaramaranadukkhagahiyassa. Jivussa atthi jamha, tamha mukkho uvadeo. 74. taM jai icchasi gaMtuM, tIraM bhavasAyarassa ghorassa / to tavasaMjamabhaMDaM, suvihiya! giNhAhi tUraMto // 4 // Tam jai icchasi gamtun, fram bhavasayarassa ghorassa. To tavasamjamabhandar, suvihiya! ginhahi turanto. 75. bahubhayaMkaradosANaM, sammattacarittaguNaviNAsANaM / na hu vasamAgaMtavvaM, rAgaddosANa pAvANaM // 5 // Bahubhayamkaradosanam, sammattacarittagunavinasanan. Na hu vasamagantavvam, ragaddosana pavanam.

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

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30 SAMANASUTTAM 76. kAmANugiddhippabhavaM khu dukkhaM, savassa logassa sadevagassa / jaMkAiyaM mANasiyaM ca kiMci, tassaMtagaM gacchai vIyarAgo // 6 // Kamanugiddhippabhavam khu dukkham, savvassa logassa sadevagassa. Jam kaiyam manasiyam .ca kimci, tassamtagan gacchai viyarago. 77. jeNa virAgo jAyai, taM taM sabAyareNa krnnijjN| muccai hu sasaMvegI, aNaMtavo hoi asaMvegI // 7 // Jena virago jayai, tam tan savvayarena karanijan. fuccai hu sasamvegi, anantavo hoi asamvegi. 78. evaM sasaMkappavikappaNAsuM, saMjAyaI samayamuvaTThiyassa / atthe ya saMkappayao tao se, pahIyae kAmaguNesu taNhA // 8 // Evam sasamkappavikappanasun, samjayai samayamuvarthiyassa. Atthe ya samkappayao tao se, pahiyae kamagunesu tanha. 79. annaM imaM sarIraM, anno jIvu tti nicchiyamaIo / dukkhaparIkesakara, chiMda mamattaM sarIrAo // 9 // Annam imam sariran, anno jivu ni nicchiyamaio. Dukkhaparikesakaram,chhinda mamattam sarirao. 80. kammAsavadArAI, nirubhiyabvAiM iMdiyAI c| haMtavvA ya kasAyA, tivihaM-tiviheNa mukkhatyaM // 10 // Kammasavadarain, nirunbhiyavvaim indiyair ca. Hamtawa ya kasaya, tiviharn-tivihena mukkhattham.

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

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32 81. bhAve viratto maNuo visogo, eeNa dukkhohaparaMpareNa / na lippaI bhavamajjhe vi saMto, jaleNa vA pokkhariNIpalAsaM // 11 // Bhave viratto manuo visogo, eena dukkhohaparamparena. Na lippai bhavamajhe vi samto, jalena va pokkharinipalasam. SAMANASUTTAM 9. dharmasUtra 9. Dharmasutra 82. dhammo maMgalamukkiTTha, ahiMsA saMjamo tavo / devA vi taM namasaMti, jassa dhamme sayA maNo // 1 // * Dhammo mangalamukkittham, ahumsa samjamo tavo. Deva vi tam namamsanti, jassa dhamme saya mano. 83. dhammo vatthusahAvo, khamAdibhAvo ya dasaviho dhammo / rayaNattayaM ca dhammo, jIvANaM rakkhaNaM dhammo // 2 // Dhammo vatthu sahavo, khamadibhavo ya dasaviho dhammo. Rayanatayam ca dhammo, jivanam rakkhanam dhammo. 84. uttamakhamamaddavajjava-saccasauccaM ca saMjamaM ceva / tavacAgamakiMcanhaM, bamha idi dasaviho dhammo // 3 // Uttamakhamamaddavajjava-saccasauccam ca samjamam ceva. Tavacagamakimcanham, bamha idi dasaviho dhammo. 85. koheNa jo Na tappadi, sura-Nara- tiriehi kIramANe vi / uvasagge vi raudde, tassa khamA NimmalA hodi // 4 // Kohena jo na tappad, sura-nara-tirtehi kiramane vi. Uvasagge vi raudde, tassa khama nimmala hodi. For Private Personal Use Only

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

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SAMANASUTTAM 86. khammAmi savvajIvANaM, savve jIvA khamaMtu me / mittI me savvabhUdesu, veraM majjhaM Na keNa vi // 5 // 34 Khammami savvajivanam, savve jiva khamamtu me. Mithi me savvabhudesu, veram majjham na kena vi. 87. jai kiMci pamAeNaM, na suTTu bhe vaTTiyaM mae pubbiM / taM me khAmemi ahaM, nissallo nikkasAo a // 6 // Jai kimci pamaenam, na sutthu bhe vatiyam mae puvim. Tam me khamemi aham, nissallo nikkasao a. 88. kularUvajAdibuddhisu, tavasudasIlesu gAravaM kiMci / jo gavi kuvvadi samaNo, maddavadhammaM have tassa // 7 // Kularuvajadibuddhisu, tavasudasilesu garavam kimci. Jo navi kuvvadi samano, maddavadhammam have tassa. 89. jo avamANakaraNaM, dosaM pariharai NiccamAutto / so NAma hodi mANI, Na du guNacatteNa mANeNa // 8 // Jo avamanakaranam, dosam pariharai niccamautto. So nama hodi mani, na du gunacattena manena. 90. se asaI uccAgoe asaI nIAgoe, no hINe no airitte / aisuter iti saMkhAe, ke goyAvAI ke mANAvAI ? // 9 // Se asaim uccagoe asaim niagoe, no hine no airitte. No'pihae iti samkhae, ke goyavai ke manavai ? 91. jo ciMtei Na vaMkaM, Na kuNadi vaMkaM Na jaMpade vaMkaM / Na ya govadi NiyadosaM, ajjava dhammo have tassa // 10 // Jo cintei na vamkam, na kunadi vamkam na jampade vamkam. Na ya govadi niyadosam, ajjava- dhammo have tassa. For Private Personal Use Only

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

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SAMANASUTTAM 92. parasaMtAvayakAraNa-vayaNaM, mottUNa saparahidavayaNaM / jo vadadi bhikkhu turiyo, tassa du dhammo have saccaM // 11 // Parasamtavayakarana-vayanam, motina saparahidavayanam Jo vadadi Bhikkhu turiyo, tassa du dhammo have sacram. 93. mosassa pacchA ya puratthao ya, paogakAle ya duhI duraMte / evaM adattANi samAyayaMto, rUve atitto duhio aNisso // 12 // Mosassa paccha ya puratthao ya, paogakale ya duhi durante. Evam adattani samayayanto, ruve atitto duhio anisso. 94. patthaM hidayANiTheM pi, bhaNNamANassa sagaNavAsissa / kaDugaM va osahaM taM, mahuravivAyaM havai tassa // 13 // Patthan hidayaniitham pi, bhannamanassa saganavasissa. Kadugam va osaham tam, mahuravivayam havai tassa. 95. vissasaNijjo mAyA va, hoi pujjo guru va loassa / sayaNu va saccavAI, puriso savvassa hoi pio // 14 // Vissasanijo maya va, hoi pujo guru wa loassa. Sayanu wa saccavai, puriso savvassa hoi plo. 96. saccammi vasadi tavo, saccammi saMjamo taha vase sesA vi guNA / saccaM NibaMdhaNaM hi ya, guNANamudadhIva macchANaM // 15 // Saccammi vasadi tavo, saccammi samjamo taha vase sesa vigund. Saccam nibandhanam hi ya, gunanamudadhiva macchanam. 97. jahA lAho tahA loho, lAhA loho pvddddhii| domAsakayaM kajja, koDIe vi na niTTiyaM // 16 // Jaha laho taha loho, laha loho pavaddhai. Domasakayam kajan, kodie vi na nitthiyar.

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

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38 SA.MANASUTTAN 98. suvaNNaruppassa u pavvayA bhave, siyA hu kelAsasamA asaMkhayA / narassa luddhassa na tehi kiMci, icchA hu AgAsasamA aNaMtiyA // 17 // Suvannaruppassa u pavvaya bhave, siya hu kelasasama asamkhaya. Narassa luddhassa na tehi kimci, iccha hu agasasama anantiya. 99. jahA ya aMDappabhavA balAgA, aMDaM balAgappabhavaM jahA ya / emeva mohAyayaNaM khu taNhA, mohaM ca taNhAyayaNaM vayaMti // 18 // Jaha ya andappabhava balaga, andam balagappabhava jaha ya. Emeva mohayayanam khu tanha, moham ca tanhayayanam vayanti. 100. samasaMtosajaleNaM, jo dhovadi tibba-lohamala-puMjaM / bhoyaNa-giddhi-vihINo, tassa saucca have vimalaM // 19 // Samasamtosajalemam, jo dhovadi tiwa-lohamala-punjam. Bhoyana-giddhi-vihino, tassa sauacam have vimalam. 101. vaya-samidi-kasAyANaM, daMDANaM taha iMdiyANa paMcaNhaM / dhAraNa-pAlaNa-Niggaha-cAya-jao saMjamo bhaNio // 20 // Vaya-samidi-kasayanam, dandanam taha indiyana pancanham. Dharana-palana-niggaha-caya-jao samjamo bhanio. 102. visayakasAya-viNiggahabhAvaM, kAUNa jhaannsjjhaae| jo bhAvai appANaM, tassa tavaM hodi NiyameNa // 21 // Visayakasaya-viniggahabhavam, kauna jhanasajhae. Jo bhavai appanam, tassa tavam hodi niyamena.

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

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SAMANASUTTAM 103. NivedatiyaM bhAvai, mohaM caiUNa sambadabbesu / jo tassa have cAgo, idi bhaNidaM jiNavariMdehiM // 22 // Nivvedatiyar bhavai, moham caiuna savvadavvesu. Jo tassa have cago, idi bhanidam jinavarindehim. 104. je ya kaMte pie bhoe, laddhe vipiDhikubbai / sAhINe cayai bhoe, se hu cAi tti vuccaI // 23 // Je ya kante pie bhoc, laddhe vipithikuvvai. Sahine cayai bhoe, se hu cai ti vuccai. 105. hoUNa ya NissaMgo, NiyabhAvaM Niggahittu suhaduhadaM / NideNa du vaTTadi, aNayAro tassA''kivaNaM // 24 // Houna ya nissamgo, niyabhavario niggahittu suhaduhadan. Niddandena du vartadi, anayaro tassaikicannam. 106. ahamiko khalu suddho, desaNaNANamaio sadA'rUvI / Na vi asthi majjha kiMci vi, aNNaM paramANumittaM pi // 25 // Ahamikko khalu suddhu, damsanananamaio sada'ruvi. Na vi atthi majjha kimci vi, annam paramanumittam pi. 107. suhaM vasAmo jIvAmo, jesiM No natyi kiMcaNa / 108. mihilAe DajmamANIe, na me Dajmai kiMdhaNa // 26 // cattaputtakalattassa, nivvAvArassa bhikkhuNo / piyaM na vijjaI kiMci, appiyaM pi na vijjae // 27 // Suham vasamo jivamo, jesim no natthi kimcana. Mihilae dajjhamanie, na me dashai kimcana. Cattaputtakalattassa, nivavarassa bhikkhuno. Piyar na vijjai kimci, appiyam pi na vijjae.

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

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SAMANASUTTAM 109. jahA pommaM jale jAyaM, novalippai vAriNA / evaM alittaM kAmehiM, taM vayaM bUma mAhaNaM // 28 // Jaha pommam jale jayam, novalippai varina. Evam alittam kamchis, tam vayam buma mahanam. 110. dukkhaM hayaM jassa na hoi moho, moho hao jassa na hoi taNhA / taNhA hayA jassa na hoi loho, loho hao jassa na kicaNAI // 29 // Dukkham hayam jassa na hoi moho, moho hao jassa na hoi tanha. Tanha haya jassa na hoi loho, loho hao jassa na kimcanaim. 111. jIvo baMbha jIvammi, ceva cariyA havijja jA jdinno| taM jANa baMbhaceraM, vimukaparadehatittissa // 3on Jivo bambha jivammi, ceva cariya havija ja jadino, Tam jana bambhaceram, vimukkaparadehatittissa. 112. sabbaMgaM pecchaMto, itthINaM tAsu muyadi dubhAvaM / so bamhacerabhAvaM, sukadi khalu duddharaM dharadi // 31 // Savvargam pecchanto, itthinam rasu muyadi dubbhavam. So bamhacerabhavar, sukkadi khalu duddhara dharadi. 113. jaukuMbhe joiuvagUDe, Asumitatte nAsamuvayAi / evitthiyAhi aNagArA, saMvAseNa nAsamuvayaMti // 32 // Jaukumbhe joiuvagudhe, asubhitatte nasamuvayai. Evitthiyahi anagara, sarvasena nasamuvayanti. 114. ee ya saMge samaikamittA, suduttarA ceva bhavaMti sesA / jahA mahAsAgaramuttarittA, naI bhave avi gaMgAsamANA // 33 // Ee ya sarge samaikkamitta, suduttara ceva bhavant sesa. Jaha mahasagaramuttaritta, nai bhave avi gargasamana.

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

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44 SAMANASUTTAN 115. jaha sIlarakkhayANaM, purisANaM priMdidAo mahilAo / taha sIlarakkhayANaM, mahilANaM priMdidA purisA // 34 // Jaha silarakkhayanam, purisanam nindidao mahilao. Taha silarakkhayanam, mahilanam nindida purisa. 116. kiM puNa guNasahidAo, itthIo atthi vitthaDajasAo / NaralogadevadAo, devehiM vi vaMdaNijjAo // 35 // Kim puna gunasahidao, itthio atthi vitthadajasao. Naralogadevadao, devehim vi vandanijjao. 117. tellokADaviDahaNo, kAmaggI visayarukkhapajjalio / jovaNataNillacArI, jaMNa Dahai so havaI dhaNNo // 36 // Tellokkadavidahano, kamaggi visayarukkhapajjalio. Jovvanatanillacari, jam na dahai so havai dhanno. 118. jA jA vajjaI rayaNI, na sA paDiniyattaI / ahammaM kuNamANassa, aphalA janti rAio // 37 // Ja ja vajjai rayani, na sa padiniyattai. Ahammam kunamanassa, aphala janti raio. 119. jahA ya tiNi vaNiyA, mUlaM ghettUNa niggayA / 120 ego'ttha lahaI lAhaM, ego mUleNa Agao // 38 // ego mUlaM pi hArittA, Agao tatya vANio / vavahAre uvamA esA, evaM dhamme viyANaha // 39 // Jaha ya tinni vaniya, mulam ghettuna niggaya. Egottha lahai laham, cgo mulena agao. Ego mulam pi haritta, agao tattha vanio. Vavahare uvama esa, evar dhamme viyanaha.

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

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46 SA.MANASUTTAM 121. appA jANai appA; jahaTTio appasakkhio dhammo / appA kareMi taM taha, jaha appasuhAvao hoi // 40 // Appa janai appa, jahatthio appasakkhio dhammo. Appa karcim tam taha, jaha appasuhavao hoi. 10. saMyamasUtra 10. Samyamasutra 122. appA naI veyaraNI, appA me kUDasAmalI / appA kAmaduhA gheNU, appA me naMdaNaM vaNaM // 1 // Appa nai veyarani, appa me kidasamat. Appa kamaduha dhenu, appa me nandanam vanam. 123. appA kattA vikattA ya, duhANa ya suhANa ya / appA mittamamittaM ca, duppaTThiya suppaTTio // 2 // Appa katta vikatta ya, duhana ya suhana ya. Appa mittamamittam ca, dupathiya supathio. 124. egappA ajie sattU, kasAyA indiyANi ya / te jiNittu jahAnAyaM, viharAmi ahaM muNI ! // 3 // Egappa ajie sattii, kasaya indiyani ya. Te jinittu.jahanayam, viharami aham muni. 125. jo sahassaM sahassANaM, saMgAme dujjae jiNe / egaM jiNejja appANaM, esa se paramo jao // 4 // Jo sahassar sahassanan, samgame dujjae Jine. Egam jineja appanam, esa se paramo jao.

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

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SAMANASUTTAM 126. appANameva jujjhAhi, kiM te jujjheNa bajjhao / appANameva appANaM, jaittA suhamehae // 5 // Appanameva jujjhahi, kim te jujjhena bajjhao. Appanameva appanam, jaita suhamehae. 48 127. appA ceva dameyavvo, appA hu khalu duddamo / appA daMto suhI hoi, assiM loe parattha ya // 6 // Appa ceva dameyavvo, appa hu khalu duddamo. Appa damto suhi hoi, assim loe parattha ya. 128. varaM me appA daMto, saMjameNa taveNa ya / mA'haM parehiM dammaMto, baMdhaNehiM vahehi ya // 7 // Varum me appa damto, samjamena tavena ya. Maham parehim dammamto, bandhanehim vahehi yo 129. egao viraiM kujjA, egao ya pavattaNaM / asaMjame niyattiM ca, saMjame ya pavattaNaM // 8 // Egao viraith kujja, egao ya pavattanam. Asamjame niyattim ca, samjame ya pavattanam. 130. rAge dose ya do pAve, pAvakamma pavattaNe / je bhikkhU ruMbhaI nicvaM, se na acchara maMDale // 9 // Rage dose ya do pave, pavakamma pavattane. Je bhikkhu rumbhai niccam, se na acchai mandale. 131. nANeNa ya jhANeNa ya, tavobaleNa ya balA nirubhaMti / iMdiyavisayakasAyA, dhariyA turagA va rajjUhi // 10 // Nanena ya jhanena ya, tavobalena ya bala nirubhanti. Imdiyavisayakasaya, dhariya turaga va rajjuhim. For Private Personal Use Only

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

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SAMANASUTTAM 132. uvasAmaM puvaNItA, guNamahatA jiNacarittasarisaM pi / paDivAteMti kasAyA, kiM puNa se sarAgatthe // 11 // Uvasamam puvanita, gunamahata jinacarittasarisam pi. Paoivatemti kasaya, kim puna se saragatthe. 133. iha uvasaMtakasAo, lahai aNaMtaM puNo vi paDivAyaM / na hu bhe vIsasiyabvaM, theve vi kasAyasesammi // 12 // Ih uvasamtakasao, lahai anantam puno vi padivayan. Na hu bhe visasiyavvam, theve vi kasayasesammi. 134. aNathovaM vaNathovaM, aggIthovaM kasAyathovaM ca / na hubhe vIsasiyabvaM, thovaM pi hu taM bahu hoi // 13 // Anathovam vanathovam, aggithovar kasayathovam ca. Na hu bhe visasiyavvam, thovam pi hu tam bahu hoi. 135. koho pII paNAsei, mANo viNayanAsaNo / mAyA mittANi nAsei, loho sabaviNAsaNo // 14 // Koho piim panasei, mano vinayanasano. Maya mittani nasei, loho savvavinasano. 136. uvasameNa haNe kohaM, mANaM mahavayA jiNe / mAyaM ca'jjavabhAveNa, lobhaM saMtosao jiNe // 15 // Uvasamena hane kohar, manam maddavaya jine. Mayam cajjavabhavena, lobham samtosao jine. 137. jahA kumme saaMgAI, sae dehe samAhare / evaM pAvAI mehAvI, ajjhappeNa samAhare // 16 // Jaha kumme saangai, sae dehe samahare. Evam pavaim mehavi, ajjhappena samahare.

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

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AV SA.MANASUTTAM 138. se jANamajANaM vA, kaTTaM Ahammi payaM / saMvare khippamappANaM, bIyaM taM na samAyare // 17 // Se janamajana va, kattum ahammiam payam. Samvare khippamappanam, biyam tam na samayare. 139. dhammArAma care bhikkhU, dhiimaM dhmmsaarhii| dhammArAmarae daMte, bambhacerasamAhie // 18 // Dhammarame care bhikkhu, dhiimam dhammasarahi. Dhammaramarae dante, bambhacerasamahie. 11. aparigrahasUtra 11. Aparigrahasutra 140. saMganimittaM mArai, bhaNai alIaM karei corikaM / sevai mehuNa muccha, apparimANaM kuNai jIvo // 1 // Sanganimittar marai, bhanai atian karei corikkan. Sevai mehuna muccham, apparimanam kunai jivo. 141. cittamaMtamacittaM vA, parigijjha kisAmavi / annaM vA aNujANAi, evaM dukkhA Na muccaI // 2 // Cittamantamacittar va, parigijha kisamavi. Annan va anujanai, evam dukkha na muacai. 142. je mamAiya matiM jahAti, se jahAti mamAiyaM / se hu diTThapahe muNI, jassa natthi mamAiyaM // 3 // Je mamaiya matim jahati, se jahati mamaiyam. Se hu dikhapahe muni, jassa natthi mamaiyar.

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SOURCE OF ILLUMINATION 53 (138) When an unrighteous deed is committed, whether consciously or unconsciously, one should immediately control oneself so that such an act is not committed again. (139) A monk who is a courageous driver of the chariot of religion, engrossed in the delight of religion, self-controlled and devoted to celibacy, wanders in the garden of religion. 11. PRECEPTS ON NON-POSSESSIVENESS (140) Owing to attachment, a person commits violence, tells lies, commits theft, indulges in sex and develops a wish for unlimited hoarding. (141) A person who hoards even the slightest amount of an animate or inanimate thing or gives consent to some one for hoarding, will not escape from misery. (142) Whoever frees himself from the instinct of possessiveness, can renounce his possesion. A monk who has nothing of his own has really seen the path (of liberation).

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54 SAMANASUTTAM 143- micchattavedarAgA, taheva hAsAdiyA ya chaddosA / 144. cattAri taha kasAyA, caudasa abbhaMtarA gaMthA // 4 // bAhirasaMgA khettaM vatthu dhaNadhannakuppabhAMDANi / 1 dupayacauppaya jANANi, keva sayaNAsaNe ya tahA // 5 // Micchattavedaraga, taheva hasadiya ya chaddosa. Cattari taha kasaya, caudasa abbhantara gantha. Bahirasamga khettam, vatthu dhanadhannakuppabhandani. Dupayacauppaya janani, keva sayanasane ya taha. 145. savvagaMthavimukko, sIIbhUo pasaMtacitto a / jaM pAvai muttisuhaM, na cakavaTTI vi taM lahai // 6 // Savvaganthavimukko, Subhuo pasantacitto a. Jam pavai muttisuham, Na cakkavatti vi tam lahai. 146. gaMthaccAo iMdiya- NivAraNe aMkuso va hatthissa / Nayarassa khAiyA vi ya, iMdiyaguttI asaMgattaM // 7 // Ganthaccao imdiya-nivarane amkuso va hatthissa. Nayarassa khaiya vi ya, indiyaguti asamgattam. 12. ahiMsAsUtra 12. Ahimsasutra 147. eyaM khu nANiNo sAraM, jaM na hiMsai kaMcaNa / ahiMsAsamayaM ceva, etAvaMte viyANiyA // 1 // Eyam khu nanino saram, jam na himsai kamcana. Ahimsasamayam ceva, etavante viyaniya. For Private Personal Use Only

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SOURCE OF ILLUMINATION (143-144) Attachment of possessiveness is of two kinds; internal and external. The internal possessiveness is of fourteen kinds (1) Wrong belief, (2) Sexual desire for women (3) Sexual desire for man (4) Sexual desire for both, (5) Laughter, (6) Liking, (7) Disliking, (8) Grief, (9) Fear, (10) Disgust, (11) Anger, (12) Pride, (13) Deceit and (14) Greed. The external possessions are ten: (1) Fields, (2) Houses, (3) Wealth and food-grains, (4) stock of house-hold goods. (5) utensils, (6) male or female slaves (7) Animals, (8) Vehicles, (9) Beddings and (10) Seats, 55 (145) One who is completely free from all possessiveness, is calm and serene in his mind and attains bliss of emancipation which even an emperor cannot obtain. (146) The renunciation of attachment is useful for controlling the sense-organs as the driver's hook is useful for controlling an elephant and the ditch for protecting a town. Certainly, the control of sense-organs is the same thing as freedom from all possession. 12. PRECEPTS ON NON-VIOLENCE (147) It is the essential trait of a wise man that he does not kill any living being. Certainly, one has to understand just two principles namely non-violence and equality (of all living beings). For Private Personal Use Only

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56 SAMANASUTTAM 148. savve jIvA vi icchaMti, jIviDaM na marijjiuM / tamhA pANavahaM ghoraM, niggaMthA vajjayaMti NaM // 2 // Savve jiva vi icchanti, jivium na marijjium. Tamha panavaham ghoram, niggamtha vajjayanti nam. 149. jAvaMti loe pANA, tasA aduva thAvarA / te jANamajANaM vA, Na haNe No vi ghAyae // 3 // Javanti loe pana, tasa aduva thavara. Te janamajanam va, na hane no vi ghayae. 150. jaha te na piaM dukkhaM, jANia emeva savvajIvANaM / savvAyaramuvautto, attovammeNa kuNasu dayaM // 4 // Jaha te na piam dukkham, jania emeva savvajivanam. Savvayaramuvautto, attovammena kunasu dayam. 151. jIvavaho appavaho, jIvadayA appaNo dayA hoi / tA sabvajIvahiMsA, paricattA attakAmehiM // 5 // Jivavaho appavaho, jivadaya appano daya hoi. Ta savvajivahimsa, paricatta attakamehim. 152. tumaM si nAma sa ceva, jaM haMtabbaM ti manasi / tumaM si nAma sa ceva, jaM ajjAveyavvaM ti mannasi // 6 // Tumam si nama sa ceva, jam hantavvam ti mannasi. Tumam si nama sa ceva, jam ajjaveyavvam ti mannasi. 153. rAgAdINamaNuppAo, ahiMsakattaM tti desiyaM samae / tesiM ce uppattI, hiMsetti jiNehi NiriTThA // 7 // Ragadinamanuppao, ahimsakattam tti desiyam samae. Tesim ce uppata, himseti jinehi nidditha. For Private Personal Use Only

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

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58 SAMANASUTTAN 154. ajjhavasieNa baMdho, satte mArejja mA tha mArejja / eso baMdhasamAso, jIvANaM NicchayaNayassa // 8 // Ajhavasiena bandho, satte marcija ma tha marejja. Eso bandhasamaso, jivanam nicchayanayassa. 155. hiMsAdo aviramaNaM, vahapariNAmo ya hoi hiMsA hu| tamhA pamattajogo, pANabavarovao NicvaM // 9 // Hinsado aviramanam, vahaparinamo ya hoi hissa hu. Tamha pamattajogo, panawavarovao riccam. 156. NANI kammassa khayatya-muTTido NoTThido ya hiMsAe / adadi asaDhaM ahiMsatthaM, appamatto avadhago so // 10 // Nani kammassa khayattha-muthido nothido ya hirsae. Adadi asadham ahimsatthai, appamatto avadhago so. 157. attA ceva ahiMsA, attA hiMsati Nicchao samae / jo hodi appamatto, ahiMsago hiMsago idaro // 11 // Atta ceva ahinsa, atta himsati nicchao samae. Jo hodi appamatto, ahimsago himsago idaro. 158. tuMgaM na maMdarAo, AgAsAo visAlayaM natthi / jaha taha jayaMmi jANasu, dhammamahiMsAsamaM natyi // 12 // Tungan na mandarao, agasao visalayam natthi. Jaha taha jayammi janasu, dhammamahirsasamam natthi. 159. abhayaM patthivA! tumaM, abhayadAyA bhavAhi ya / aNicce jIvalogammi, ki hiMsAe pasajjasi // 13 // Abhayam panhiva! tubbham, abhayadaya bhavahi ya. Anicce jivalogammi, kim hissae pasajjasi.

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

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13. apramAdasUtra 13. Apramadasutra 160. imaM ca me atthi imaM ca natthi, imaM ca me kicvaM imaM akiccaM / taM evamevaM lAlappamANaM, harA haraMti tti kahaM pamAe? // 1 // Imam ca me arthi imar ca nathi, imam ca me kiccam imam akiccam. Tam evamevam lalappamanam, hara haranti tti kaham pamae? 161. sItaMti suvaMtANaM, atthA purisANa logasAratthA / tamhA jAgaramANA, vidhuNadha porANayaM kammaM // 2 // Sitanti suvantanam, attha purisana logasarattha. Tamha jagaramana, vidhunadha poranayam kamman. 162. jAgariyA dhammINaM, ahammINaM ca suttayA seyA / vacchAhivabhagiNIe, akahiMsu jiNo jayaMtIe // 3 // Jagariya dhamminan, ahamminam ca suttaya seya. Vacchahivabhaginie, akahimsu jino jayanie. 163. suttesu yAvI paDibuddhajIvI, na vIsase paNDie AsupaNNe / ghorA muhuttA avalaM sarIraM, bhAraMDa-pakkhI va cre'ppmtto||4|| Suttesu yavi padibuddhajivi, na visase pandie asupanne. Ghora muhutta abalar sariram, bharanda pakkhi va care'ppamatto. 164. pamAyaM kammamAhaMsu' appamAyaM tahA'varaM / tabbhAvAdesao vAvi, bAlaM paMDiyameva vA // 5 // Pamayam kammamahansu, appamayam taha'varam. Tabbhavadesao vavi, balam pandiyameva va.

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

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62 SA.MANASUTTAM 165. na kammaNA kamma khati vAlA, akammuNA kamma khati dhIrA / medhAviNo lobhamayA vatItA, saMtosiNo na pakareMti pAvaM // 6 // Na kammuna kamma khaventi vala, akammuna kamma khaventi dhira. Medhavino lobhamaya vatita, samtosino na pakarenti pavam. 166. savvao pamattassa bhayaM, sabbao appamattassa natthi bhayaM // 7 // Savvao pamattassa bhayam, savvao appamattassa natthi bhayam. 167. nA''lasseNa samaM sukkhaM, na vijjA saha nidyaa| na veraggaM mamatteNaM, nAraMbheNa dayAluyA // 8 // Na`lassena samam sukkhan, na vijja saha niddaya. Na veraggam mamattenan, narambhena dayaluya. 168. jAgaraha narA! NicvaM, jAgaramANassa vaDDhate buddhii| jo suvati Na so dhano, jo jaggati so sayA dhanno // 9 // Jagaraha nara! niccam, jagaramanassa vaddhate buddhi. Jo suvati na so dhanno, jo jaggati so saya dhanno. 169. AdANe Nikkheve, vosiraNe ThANagamaNasayaNesu / samvattha appamatto, dayAvaro hodu hu ahiMsao // 10 // Adane sikkheve, vosirane thanagamasasayanesu. Savvanha appamatto, dayavaro hodu hu ahisao.

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

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14. zikSAsUtra 14. Siksasutra 170. vivattI aviNIassa, saMpattI viNIassa ya / jasseyaM duhao nAyaM, sikkhaM se abhigacchai // 1 // Vivatti aviniassa, sampatti viniassa ya. Jasseyam duhao nayam, sikkham se abhigacchai. 171. aha paMcahiM ThANehi, jehiM sikkhA na lamaI / thambhA kohA pamAeNaM, rogeNA'lassaeNa ya // 2 // Aha pancahimthanehim, jehis sikkha na labbhai. Thambha kona pamaenam, rogendlassaena ya. 172. aha aTTahiM ThANehiM, sikkhAsIle tti vuccii| 173. ahassire sayA daMte, na ya mammamudAhare // 3 // nAsIle na visIle, na siyA ailolue / akohaNe saccarae, sikkhAsIle tti dubaI // 4 // Aha arthahin thanehim, sikkhasile tu vucoal. Ahassire saya dante, na ya mammamudahare. Nasile na visile, na siya ailolue. Akohane saccarae, sikkhasile tti vuccai. 174. nANamegaggacitto a, Thio a ThAvayaI paraM / suANi a ahijjittA, rao suasamAhie // 5 // Nanamegaggacitto a, thio a thavayai parar. suani a ahijjitta, rao suasamahie.

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

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66 SA.MANASUTTAM 175. vase gurukule niccaM, jogavaM uvahANavaM / piyaMkare piyaMvAI, se sikkhaM ladhumarihaI // 6 // Vase gurukule niccam, jogavam uvahanavam. Piyarkare piyamvai, se sikkham laddhumarihai. 176. jaha dIvA dIvasayaM, paippae so ya dippae diivo| dIvasamA AyariyA, dipaMti paraM ca dIveMti // 7 // Jaha diva divasayam, paippae so ya dippae divo. Divasama ayaria, dippasti param ca diventi. 15. AtmasUtra 15. Atmasutra 177. uttamaguNANa dhAmaM, sabbadavvANa uttamaM davvaM / taccANa paraM taccaM, jIvaM jANeha Nicchayado // 1 // Uttamagunana dhamam, savvadavvana uttamar davvar. Taccana param taccam, jivam janeha nicchayado. 178. jIvA havaMti tivihA, bahirappA taha ya aMtarappA y| paramappA vi ya duvihA, arahaMtA taha ya siddhA y||2|| Jiva havanti tiviha, bahirappa taha ya antarappa ya. Paramappa vi ya duviha, arahanta taha ya siddha ya. 179. akkhANi bahirappA, aMtarappA hu appsNkppo| kammakalaMka-vimuko, paramappA bhaNNae devo // 3 // Akkhani bahirappa, amtarappa hu appasarkappo. Kammakalmka-vimukko, paramappa bhannae devo.

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

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68 SAMANASUTTAM 180. sasarIrA arahaMtA, kevalaNANeNa muNiya - sayalatthA / NANasarIrA siddhA, sabbuttama- sukkha-saMpattA // 4 // Sasarira arahamta, kevalananena muniya-sayalattha. Nanasarira siddha, savvuttama-sukkha-sampatta. 181. Aruhavi aMtarappA, bahirappo chaMDiUNa tiviheNa / jhAijjai paramappA, uvaiTTha jiNavariMdehiM // 5 // Aruhavi antarappa, bahirappo chandiuna tivihena. Jhajai paramappa, uvaittham, Jinavarindehim. 182. caugaibhavasaMbhamaNaM, jAijarAmaraNa-royasokA ya / kulajoNijIvamaggaNa-ThANA jIvassa No saMti // 6 // Caugaibhavasambhamanam, jaijaramarana-royasoka ya. Kulajonijivamaggana-thana jivassa no santi. 183. vaNNarasagaMdhaphAsA, zrIpuMsaNavuMsayAdi-pajjAyA / saMThANA saMhaNaNA, savve jIvassa No saMti // 7 // Vannarasagandhaphasa, thipumsanavumsayadi-pajjaya. Samthana samhanana, savve jivassa no santi. 184. ede savve bhAvA, vavahAraNayaM paDucca bhaNidA hu / savve siddhasahAvA, suddhaNayA saMsidI jIvA // 8 // Ede savve bhava, vavaharanayam paduoca bhanida hu. Savve siddhasahava, suddhanaya samsidi jiva. 185. arasamarUvamagaMdhaM, avvattaM cedaNAguNamasaI / jANa aliMgaggahaNaM, jIvamaNiddiTThasaMThANaM // 9 // Arasamaruvamagandham, avvattam cedanagunamasaddam. Jana alingaggahanam, jivamanidditthasamthanam. For Private Personal Use Only

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

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70 SAMANASUTTAM 186. NiddaMDo NiddaMdo, Nimmamo Nikkalo NirAlaMbo / NIrAgo Niddoso, NimmUDho Nibbhayo appA // 10 // Niddando niddando, nimmamo nikkalo niralambo. Nirago niddoso, nimmudho nibbhayo appa. 187. NiggaMtho NIrAgo, Nissallo sayaladosaNimmukko / NikkAmo Nikoho, NimmANo Nimmado appA // 11 // Niggantho nirago, nissallo sayaladosanimmukko. Nikkamo nikkoho, nimmano nimmado appa. 188. Navi hodi appamatto, Na pamatto jANao du jo bhAvo / evaM bhaNati suddhaM, NAo jo so u so caiva // 12 // Navi hodi appamatto na pamatto janao du jo bhavo. Evam bhananti suddham, nao jo so u so ceva. 189. NAhaM deho Na maNo, Na ceva vANI Na kAraNaM tesiM / kattA Na Na kArayidA, aNumaMtA Neva kattINaM // 13 // Naham deho na mano, na ceva vani na karanam tesim. Katta na na karayida, anumanta neva kattinam. 190. ko NAma bhaNijja buho, NAuM savve parAie bhAve / majjhamiNaM ti ya vayaNaM, jANaMto appayaM suddhaM // 14 // Ko nama bhanijja buho, naum savve paraie bhave. Majjhaminam ti ya vayanam, jananto appayam suddham. 191. ahamikko khalu suddho, Nimmamao NANadaMsaNasamaggo / tamhi Thio taccitto, savve ee khayaM Nemi // 15 // Ahamikko khalu suddho, nimmamao nanadamsanasamaggo. Tamhi thio taccitto, savve ee khayam nemi . For Private Personal Use Only

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

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SAMANA SUTTAM Part - 2 Path of Liberation

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16. mokSamArgasUtra 16. Moksamargasutra 192. maggo maggaphalaM ti ya, duvihaM jiNasAsaNe samakkhAdaM / maggo khalu sammattaM maggaphalaM hoi NivANaM // 1 // Maggo maggaphalam ti ya, duviham jinasasane samakkhadam. Maggo khalu sammattam maggaphalam hoi nivanan. 193. daMsaNaNANacarittANi, mokkhamaggo tti sevidavvANi / sAdhUhi idaM bhaNidaM, tehiM du baMdho va mokkho vA // 2 // Damsanananacarittani, mokkhamaggo tti sevidavvani. Sadhuhi idar bhaaidam, tchim du bandho va mokkho va. 194. aNNANAdo gANI, jadi maNNadi suddhasaMpaogAdo / havadi tti dukkhamokkhaM, parasamayarado havadi jIvo // 3 // Annanado nani, jadi mannadi suddhasampaogado. Havadi tti dukkhamokkham, parasamayarado havadi jivo. 195. vadasamidIguttIo, sIlatavaM jiNavarehi pnnnnttN| kubaMto vi abhabbo, aNNANI micchadiTThI du // 4 // Vadasamidiguttio, silatavam jinavarchi pannattar. Kuvvanto vi abhavvo, annani micchadithi du. 196. NicchayavavahArasarUvaM, jo rayaNattayaM Na jANai so| je kIrai taM micchA-rUvaM sabbaM jiNuddisaiM // 5 // Nicchayavavaharasaravam, jo rayanattayam na janai so. Je kirai tam miccha-ruvam savvam jinudditham.

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

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76 SAMANASUTTAM 197. saddahadi ya pattedi ya, rocedi ya taha puNo ya phAsedi / dhamma bhogaNimittaM, Na du so kammakkhayaNimittaM // 6 // Saddahadi ya pattedi ya, rocedi ya taha puno ya phasedi. Dhammam bhoganimittam, na du so kammakkhayanimittan. 198. suhapariNAmo puNNaM, asuho pAva tti bhaNiyamanesu / pariNAmo Nanagado, dukkhakkhayakAraNaM samaye // 7 // Suhaparinamo punnan, asuho pava tti bhaniyamannesu. Parinamo nannagado, dukkhakkhayakaranam samaye. 199. puNNaM pi jo samicchadi, saMsAro teNa Ihido hodi / puNNaM sugaIhadu, puNNakhaeNeva NivANaM // 8 // Punnam pi jo samicchadi, samsaro tena ihido hodi. Punnam sugaihedun, punnakhaeneva nivvanan. 200. kammamasuhaM kusIlaM, suhakammaM cAvi jANa va susiilN| kaha taM hodi susIlaM, jaM saMsAraM pavesedi // 9 // Kammamasuhar kusilan, suhakammar cavi jana va susilam. Kaha tam hodi susilan, jam samsaram pavesedi. 20 . sovaNNiyaM pi NiyalaM, baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi evaM jIvaM, suhamasuhaM vA kadaM kammaM // 10 // Sovanniyam pi niyalam, bandhadi kalayasam pi jaha purisam. Bandhadi cvam jivam, suhamasuhar va kadam kammam. 202. tamhA du kusIlehiM ya, rAyaM mA kuNaha mA va saMsaggaM / sAhINo hi viNAso, kusIlasaMsaggarAyeNa // 11 // Tamha du kusilehim ya, rayam ma kunah ma va sarsaggam. Sahiro hi vinaso, kusilasansaggarayena.

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

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SAMANASUTTAM 203. vara vayatavehi saggo, mA dukkhaM hou Nirai iyarehiM / chAyAtavaTThiyANaM, paDivAlaMtANa gurubheyaM // 12 // Varam vayatavehi saggo, ma dukkhar hou nirai iyarehim. Chayatavathiyanam, padivalantana gurubheyam. 204. khayarAmaramaNuya-karaMjali-mAlAhiM ca saMthuyA viulA / cakahararAyalacchI, labhaI bohI Na bhavvaNuA // 13 // Khayaramaramanuya-karanjali-malahim ca santhuya viula. Cakkahararayalacchi, labbhai bohi na bhavvanua. 205. tatya ThiccA jahAThANaM, jakkhA Aukkhae cuyA / uventi mANusaM joNiM, sedasaMge'bhijAyae // 14 // Tatha thicca jahashanam, jakkha aukkhae cuya. Uventi monusam jonim, sedasarge bhijayae. 206. bhoccA mANussae bhoe, appaDirUve ahAuyaM / 207. pura visuddhasadamme, kevalaM bohi bujhiyA // 15 // cauraMga dullahaM mattA, saMjamaM paDivajjiyA / tavasA dhuyakammaMse, siddhe havai sAsae // 16 // Bhocoa manussae bhoe, appadiruve a hauyam. Puvvam visuddhasaddhamme, kevalar bohi bujhiya. Caurangam dullahan matta, sarjamam padivajjiya. Tavasa dhuyakammamse, siddhe havai sasae. * manuSyatva, zruti, zraddhA, vIrya /

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

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17. ratnatrayasUtra 17. Ratnatrayasutra (a) vyavahAra-ratnatraya (a) Vyavahara-ratnatraya 208. dhammAdIsadahaNaM, sammattaM gANamaMgapubagadaM / ciTThA tavaMsi pariyA, vavahAro mokkhamaggo tti // 1 // Dhammadisaddahanam, sammattum naramangapuvagadam. Cityha tavamsi cariya, vavaharo mokkhamaggo tti. 209. nANeNa jANaI bhAve, daMsaNeNa ya sarahe / caritteNa nigiNhAi, taveNa parisujmaI // 2 // Nanena janai bhave, damsanena ya saddahe. Carittena niginhai, tavena parisujhai. 210. nANaM carittahINaM, liMgaggahaNaM ca saNavihINaM / saMjamahINaM ca tavaM, jo carai niratyayaM tassa // 3 // Nanam carittahinam, lingaggahanan ca damsanavihinan. Sarjamahinam ca tavam, jo carai niratthayam tassa. 211. nAdaMsaNissa nANaM, nANeNa viNA na huMti caraNaguNA / aguNissa natthi mokkho, natyi amokkhassa nivANaM // 4 // Nadarsanissa nanam, nanena vina na hurinti caranaguna. Agunissa natthi mokkho, natthi amokkhassa nivvanan. 212. hayaM nANaM kiyAhINaM, hayA aNNANao kiyA / pAsaMto paMgulo daDDho, dhAvamANo ya aMdhao // 5 // Hayam nanam kiyahinam, haya annanao kiya. Pasamto pangulo daddho, dhavamano ya andhao.

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

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82 SA MANASUTTAN 213. saMjoasiddhIi phalaM vayaMti, na hu egacakkeNa raho payAi / aMdho ya paMgU ya vaNe samiccA, te saMpauttA nagaraM paviTThA // 6 // Samoasiddhii phalam vayanti, na hu cgacakkena raho payai. Andho ya pamgu ya vane samicca, te sampautta nagaram pavittha. (A) nizcaya-ratnatraya (a) Niscaya-ratnatraya 214. sammaiMsaNaNANaM, eso lahadi tti Navari vavadesaM / savvaNayapakkharahido, bhaNido jo so samayasAro // 7 // Sammaddamsanananan, eso lahadi tu navari vavadesam. Savvanayapakkharahido, bhaaido jo so samayasaro. 215. daMsaNaNANacarittANi, sevidavvANi sAhuNA NicvaM / tANi puNa jANa tiNNi vi, apANaM ceva Nicchayado // 8 // Darsanananacarittani, sevidavvani sahuna niccam. Tani puna jana tinni vi, appanam ceva nicchayado. 216. NicchayaNayeNa bhaNido, tihi tehiM samAhido hu jo appA / Na kuNadi kiMci vi annaM, Na muyadi so mokkhamaggo tti // 9 // Nicchayanayena bhanido, tihi tehim samahido hu jo appa. Na kunadi kimci vi annam, na muyadi so mokkhamaggo tti. 217. appA appammi rao, sammAiTThI havei phuDu jiivo| jANaI taM saNNANaM, caradiha cArittamaggu tti // 10 // Appa appammi rao, sammaitjhi havei phudu jivo. Janai tan sannanan, caradina caritamaggu tri.

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

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SA.MANASUTTAM 218. AyA hu mahaM nANe, AyA me daMsaNe caritte ya / AyA paccakkhANe, AyA me saMjame joge // 11 // Aya hu maham nane, aya me damsane carine ya. Aya paccakkhane, aya me samjame joge. 18. samyagdarzanasUtra 18. Samyag-darsana-sutra (a) vyavahAra-samyaktva: nizcaya-samyaktva (a) Vyavahara-samyaktva : Niscaya-samyaktva 219. sammattarayaNasAraM, mokkhamahArukkhamUlamidi bhaNiyaM / taM jANijjai Nicchaya-vavahArasarUvadobheyaM // 1 // Sammattarayanasaram, mokkhamaharukkhamulamidi bhaniyam. Tan janijai nicchaya-vavaharasaravadobheyam. 220. jIvAdI sahahaNaM, sammattaM jiNavarehiM paNNattaM / vavahArA Nicchayado, appA NaM havai sammattaM // 2 // Jivadi saddahanam, sammatta jinavarehim pannattan. Vavahara nicchayado, appa nam havai sammatta. 221. jaM moNaM taM samma, jaM sammaM tamiha hoi moNaM ti / nicchayao iyarassa u, samma sammattaheU vi // 3 // Jam monam tam sammar, jam sammam tamiha hoi monam ti. Nicchayao iyarassa u, sammam sammattaheu vi.

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PATII OF LIBERATION 85 (218) Certainly, my soul is my right knowledge, my right faith, my right conduct, my renunciation of evil acts, my selfrestraint and my meditation. 18. PRECEPTS OF RIGHT FAITH (219) Right Faith is the core of the three jewels; it is the root of the great tree of liberation; it has to be understood from two point of views-real point of view (Niscaya-naya) and empirical point of view (vyavaharanaya). (220) Lord Jina has said that from the empirical point of view, Right Faith is faith in the existence of the soul and the other principles (Tattvas), from the real point of view, the soul itself is Right Faith. (221) From real point of view true monkhood constitutes righteousness and righteousness constitutes true monkhood.But from the practical point of view, the causes of righteousness are called Right Faith itself.

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86 SA WANASUTTAN 222. sammattavirahiyA NaM, suThu vi uggaM tavaM caraMtA NaM / Na lahaMti vohilAhaM, avi vAsasahassakoDIhiM // 4 // Sammattavirahiya nas, sutthu vi ugsam tavar caranta nam. Na lahanti vohilaham, avi vasasahassakodihin. dasaNabhaTThA bhaTThA, daMsaNabhaTThassa patthi NivANaM / sijhaMti cariyabhaTThA, saNabhaTThA Na sijhaMti // 5 // Damsanabhatha bhartha, damsanabharhassa nathi nivvanan. Sijjhamti cariyabharha, darsanabhatha na sijjharti. 224. daMsaNasuddho suddho, saNasuddho lahei NibvANaM / dasaNavihINa puriso, na lahai taM icchiyaM lAhaM // 6 // Damsanasuddho suddho darsanasuddho lahei nivvanam. Damsanavihina puriso, na lahai tam icchiyam lahar. 225. sammattassa ya laMbho, telokassa ya havejja jo laMbho / sammaiMsaNalaMbho, varaM khu telokalaMbhAdo // 7 // Sammattassa ya lambho, telokkassa ya havejja jo lambho. Sammaddarsanalambho, varam khu telokkalambhado. 226. kiM bahuNA bhaNieNaM, je siddhA paravarA gae kAle / sijjhihiMti je vi bhaviyA, taM jANai sammamAhappaM // 8 // Kim bahuna bhanienam, je siddha naravara gae kale. Sijjhihinti je vi bhavya, iam janai sammamahappan. 227. jaha salileNa Na lippai, kamaliNipattaM sahAvapayaDIe / taha bhAveNa Na lippai, kasAyavisaehiM sappuriso // 9 // Jaha salilena na lippai, kamalinipatia sahavapayatie. Taha bhavena na lippai, kasayavisaehim sappuriso.

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PATII OF LIBERATION (222) Those persons who are devoid of Right Faith will not obtain Right Knowledge, even if they practise severe penance for a thousand crores of years. 87 (223) Those who have renounced Right Faith are deprived persons. There is no liberation for a person devoid of Right Faith. Those who have renounced Right Conduct may attain liberation but not those who have renounced Right Faith. (224) He who has Right Faith is certainly pure; he who is possessed of Right Faith attains liberation. A person devoid of Right Faith does not attain the desired result (i.e. liberation). (225) If on the one hand there be the attainment of right faith and on the other the attainment of (mastery over) all the three world regions, then the former attainment is preferable to the latter. (226) What is the use of saying more; it is due to the magnanimity of Right Faith that the great personage and the Bhavya (those worthy of attaining emancipation) have attained liberation in the past and will do so in future. (227) Just as it is on account of its very nature that a lotusleaf remains untouched by water, similarly a righteous person remains really un-affected by passions and by the objects of sensuous enjoyment. For Private Personal Use Only

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88 SAMANASUTTAM 228. uvabhogamiMdiyehiM, davANamacedaNANamidarANaM / jaM kuNaTi sammadiTThI, taM savaM NijjaraNimittaM // 10 // Uvabhogamindiyehin, darvanamacedananamidaranan. Jam kunadi sammadithi, tam sairam nijaranimittam. 229. sevaMto vi Na sevai, asevamANo vi sevago koii| pagaraNaceTThA kassa vi, Na ya pAyaraNo tti so hoI // 11 // Sevamto vi na sevai, asevamano vi sevago koi. Pagaranacetiha kassa vi, na ya payaraao ti so hoi. 230. na kAmabhogA samayaM uveMti, na yAvi bhogA vigaI uti / je tappaosI ya pariggahI ya, so tesu mohA vigaI uvei // 12 // Na kamabhoga samayam uventi, na yavi bhoga vigaim uverti. Je tappaosi ya pariggahi ya, so tesu moha vigaim uvei. (A) samyagdarzana-aMga (a) Samyagdarsana-Aliga 231. nissaMkiya nikaMkhiya, nivitigicchA amUDhadiTThI ya / uvabUha thirIkaraNe, vacchalla pabhAvaNe aTTha // 13 // Nissan kiya nikkamkhiya niwitigiocha amuohadithi ya. Uvabuha thirikarane, vacchalla pabhavane atha. 232. sammadiTThI jIvA, NissaMkA hoti NimayA teNa / sattabhayavippamukkA, jamhA tamhA du NissaMkA // 14 // Sammaditthi jiva, nissamka homti nibbhaya tena. Sattabhayavippamukka, jamha tamha du nissamka.

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

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90 SAMANASUTTAM 233. jo du Na karedi kaMkhaM, kammaphalesu taha savadhammesu / so NikkaMkho cedA, sammAdiTThI muNeyanvo // 15 // Jo du na karedi kamkhan, kammaphalesu taha savvadhammesu. So nikkamkho cedu, sammadixhi muncyavvo. 234. no sakkiyamicchaI na pUrya, na vi ya vandaNagaM kuo pasaMsaM? / se saMjae subbae tavassI, sahie Ayagavesae sa bhikkhU // 16 // No sakkiyamicchai na puyam, na vi ya vandanagar kuo pasamsam? Se samjae suvvae tavassi, sahie ayagavesae sa bhikkhu. 235. khAI-pUyA-lAha, sakkArAI kimicchase joI / icchasi jai paraloyaM, tehiM kiM tujjha paraloye // 17 // Khai-pilya-laham, sakkaraim kimicchase joi. Icchasi jai paraloyam, tchim kim tujha paraloye. 236. jo Na karedi juguSpaM, cedA savvesimeva dhammANaM / so khalu Nividigiccho, sammAdiTThI muNeyabbo // 18 // Jona/aredi jiguppam, ceda savvesimeva dhammanam. So khalu nivvidigiccho, sammadithi muneyavvo. 237. jo havai asammUDho, cedA saddiTThI sabvabhAvesu / so khalu amUdadiTThI, sammAdiTThI muNeyabbo // 19 // Jo havai asammudho, ceda saddithi savvabhavesu. So khalu amudhadikhi, sammadithi muneyavvo.

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PATII OF LIRERATION 91 (233) A person who has no longing for the fruits of Karmas and for all objects or any of the properties of a thing is possessed of Right Faith, with a mind free from any longing. (234) He who desires no honour, no worship, no salutation even, how will he desire praise? He who has self-control, observes the vows correctly, practises penance and seeks to know the true nature of the soul is the real monk. (235) Oh monk, if you desire that bliss of the other world, why do you hanker after fame, worship, enjoyment and honour in this world? Of what use are they to you in the next world? (236) He who does not exhibit contempt or disgust towards any of the things, is said to be the right believer without any contempt or disgust. (237) He who is completely devoid of delusion as to the nature of things is certainly understood to be the non-deluded right-believer.

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92 238. nANeNaM daMsaNeNaM ca caritteNaM taheva ya / , 240. SAMANASUTTAM 239. No chAe No'vi ya lUsaejjA, mANaM Na sevejja pagAsaNaM ca 1 Na yAvi paNe parihAsa kujjA, Na yA''siyAvAda viyAgarejjA // 21 // No chadae no'vi ya lusaejja manam na sevejja pagasanam ca. Na yavi panne parihasa kujja, na ya'siyavada viyagarejja. khantIe muttIe, vaDDhamANo bhavAhi ya // 20 // Nanenam damsanenam ca, carittenam taheva ya Khante muttie, vaddhamano bhavahi ya. 242. jattheva pAse kai duSpauttaM, kAraNa vAyA adu mANaseNaM / tattheva dhIro paDisAharejjA, Ainnao khippamivakkhalINaM // 22 // Jattheva pase kai duppauttam, kaena vaya adu manasenam. Tattheva dhiro padisaharejja, ainnao khippamivakkhalinam. 241. tiSNo hu si aNNavaM mahaM, kiM puNa ciTThasi tIramAgao / abhitura pAraM gamittae, samayaM goyama ! mA pamAyae // 23 // Tinno hu si annavam maham, kim puna citthasi tiramagao. Abhnura param gamittae, samayam goyama / ma pamayae. jo dhammiesa bhatto aNucaraNaM kuNadi paramasaddhAe / " piyavayaNaM jaMpato, vacchallaM tassa bhavvassa // 24 // Jo dhammiesu bhatto, anucaranam kunadi paramasaddhae. Piyavayanam jampamto, vacchallam tassa bhavvassa. 243. dhammakahAkahaNeNa ya, bAhirajogehiM cAvi aNavajje / dhammo pahAvidavvo, jIvesu dANukaMpAe // 25 // Dhammakahakahanena ya, bahurajogehum cavi anavajje. Dhammo pahavidavvo, jivesu dayanukampae. For Private Personal Use Only

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PATII OF LIBERATION 93 (238) May you prosper with the aid of (right) knowledge, (right) faith and (right) conduct as also forgiveness and freedom from bondage (of Karma). (239) The wise man should not conceal the meaning of a scriptural text nor should he distort it; he should not harbour pride or a tendency to self-display; he should not make fun of anyone or bestow words of blessing on anyone. (240)) The wise man, whenever he comes across an occasion for some wrong doing on the part of body, speech or mind, should withdraw hiniself there from just as a horse of good predigree is brought to the right track by means of rein. (241) Oh Gautama, when you have crossed over the big ocean, why then do you come to a stop near the shore? Make haste to go across, be not complacent even for a moment. (242) The bhavya person, who is full of devotion for religious personages, foilows them with a feeling of great faith, and utters loveable words, is possessed of affection. (243) The radiance of religion should be spread by narration of religious stories, by performance of dispassionate external austerities and by showing mercy and compassion towards living beings.

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94 SAMANASUTTAN 244. pAvayaNI dhammakahI, vAI nemittio tavassI ya / vijjA siddho ya kavI, aTTeva pabhAvagA bhaNiyA // 26 // Pavayani dhammakahi, voi neminio tuvassi ya. Vija siddno ya kavi, atheva pabhavagu bhanya. 19. samyagjJAnasUtra 19. Samyagjnanasutra 245. soccA jANai kallANaM, soccA jANai pAvagaM / ubhayaM pi jANae soccA, jaM cheya taM samAyare // 1 // Socca janai kallanam, socrajanai pavagam. Ubhayam pi janae socca, jam cheyam ram samayarc. 246. pANA''NattIeM puNo, dasaNatavaniyamasaMjame ThiccA / viharai visujjhamANo, jAvajjIvaM pi nikkaMpo // 2 // Nananatie puno. damsanatavaniyamasamjame thicca. Viharan usujjhamano, javajivan pe nikkampo. 247. jaha jaha suyamogAhai, aisayarasapasarasaMjuyamapuvaM / taha taha palhAi muNI, navanavasaMvegasaMddhAo // 3 // Jaha jaha suyamogahai, aisayarasapasarasamjuyamapuvvam. Taha raha palhai muni, navanavasamvegasamddhao. 248. sUI jahA sasuttA, na nassaI kayavarammi paDiA vi| jIvo vi taha sasutto, na nassai gao vi saMsAre // 4 // Sui jaha sasutta, na nassai kayavarammi padia vi. Jivo vi taha sasutto, na nassai gao vi samsare.

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PATII OF LIBERATION 95 (244) One who holds religious discourse, one who narrates religious stories, one who holds discussions with rivals, one who reads omens, one who performs penance, one who is leamed, one who is possessed of miraculous powers, one who is a poet-these eight types of person undertake propagation of religion. 19 PRECEPTS ON RIGHT KNOWLEDGE (245) After listening to scriptures, a person comes to know what is good and what is sinful, having thus known through listening one ought to perform what leads to welfare. (246) Again, under the influence of his(scriptural) knowledge, he becomes firm in his faith, meditation, observance of vows and self-restraint, and lives a life of purity throughout his lifetime without any wavering. (247) As a monk continues to master the scriptures with extra-ordinary devotion and unbounded interest, he experiences supreme bliss with renewed faith accompanied by dispassion. (248) A needle with a thread (in it) does not get lost even when it falls in a heap of rubbish, so a person endowed with scriptural knowledge does not lose his self, even if involved in transmigratory cycle.

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96 SAMANASUTTAN 249. sammattarayaNabhaTThA, jANaMtA bahuvihAI satthAI / ArAhaNAvirahiyA, bhamaMti tattheva tattheva // 5 // Sammartarayanabhastha, jananta bahuvihain satthain. Arahanavirahiya, bhamamt tattheva tatheva. 250. paramANumittayaM pi hu, rAyAdINaM tu vijjade jassa / 251. Na vi so jANadi, appANayaM tu savvAgamadharo vi // 6 // appANamayANaMto, aNappayaM cAvi so ayANaMto / kaha hodi sammadiTThI, jIvAjIve ayANaMto // 7 // Paramanumitayam pi hu, rayadinam tu vijade jassa. Na vi so janadi, appanayam tu savvagamadharo vi. Appanamayanamto, anappayam cav so ayanamto. Kaha hodi sammadiqhi, jivajive ayanamto. 252. jeNa taccaM vibujjhejja, jeNa cittaM Nirujjhadi / jeNa attA visujjhejja, taM NANaM jiNasAsaNe // 8 // Jena taccam vibujjhejja, jena attam nirujhadi. Jena atta visujjheija, tam nanam jinasasane. 253. jeNa rAgA virajjejja, jeNa seesu rajjadi / jeNa mittI pabhAvejja, taM NANaM jiNasAsaNe // 9 // Jena raga virajca, jena secsu rajjadi. Jena mitti pabhaveija, tam nanam jinasasane. 254. jo passadi appANaM, abaddhapuDheM aNaNNamavisesaM / apadesasuttamajhaM, passadi jiNasAsaNaM savvaM // 10 // Jo passadi appanan, abaddhapurham anannamavisesam Apadesasuttamajjham, passadi jinasasanam sayvam.

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PATII OF LIBERATION 97 (249) Those who have renounced the jewel of right faith will continue to wander in different states of mundane existence, as they are devoid of proper devotions to virtuous qualities, even though they may be knowing the various scriptures. (250 & 251) A person, who has in him even an iota of attachment, though he may be knowing all the scriptures, will not understand the nature of the soul. He who does not know the (nature of) soul, will not know the non-soul also.How can a person not knowing the soul and the non-soul, become a person having right faith? (252) According to the teachings of Jina, knowledge is that which helps to understand the truth, controls the mind and purify the soul. (253) According to the teachings of Jina, it is through knowledge that ties of attachment are severed, attraction towards auspiciousness is developed and the feelings of friendship are strengthened. (254) He only knows the whole doctrine of Jina, who knows the soul, unbound by karanc matter, different from everything else, devoid of all particularities and well descnbed in the scriptures?

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54 SAVANASUTTAM 255. jo appANaM jANadi, asui-sarIrAdu taccado bhinnaM / jANaga-rUva-sarUvaM, so satyaM nANade sabaM // 11 // Jo appanam janadi, asui-sariradu taacado bhinnam. Janaga-ruva-saruvan, so sattham janade savvam. 256. suddhaM tu viyANaMto, suddhaM cevappayaM lahai jiivo| jANaMto du asuddhaM, asuddhamevappayaM lahai // 12 // Suddham tu viyanarto, suddhain cevappayam lahai jivo. Janamto du asuddham, asuddhamevappayam lahai. 257. je ajjhatthaM jANai, se bahiyA jANai / je bahiyA jANai, se ajjhatthaM jANai // 13 // Je ajjhattham janai, se bahiya janai. Je bahiya janai, se ajhattharn janai. 258. je egaM jANai, se savvaM jANai / je sabbaM jANai, se egaM jANai // 14 // Je ega janai, se savam janai. Je sawamjanai, se gamjanai. 259. edamhi rado NiccaM, saMtuTTho hohi Niccamedamhi / edeNa hohi titto, hohidi tuha uttamaM sokkhaM // 15 // Edamhi rado niccam, samturiho hohi niccamedamhi. Edena hohi titto, hohidi tuha uttamam sokkham. 260. jo jANadi arahaMtaM, dabattaguNattapajjayattehiM / so jANAdi appANaM, moho khalu jAdi tassa layaM // 16 // Jo janadi arahamtam, davvattagunattapajayattehim. So janadi appanam, moho khalu jadi tassa layam.

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PATII OF LIBERATION 99 (255) He who knows that the self is wholly different from an impure body and possesses cognizership as its own form knows the entire body of scriptures. (256) One who knows soul as pure oneself attains a pure self. But who contemplates the soul as having impure nature becomes himself in pure. (257) He who knows the internal, knows the external and he who knows the external, knows the internal. (258) He who knows the one (the self) knows everything else; he who knows all things, knows the one (the self). (259) Be you always engrossed in pure knowledge; be you ever satisfied in it, be contented with it; you will get supreme happiness therefrom. (260) He who knows the Arhat from the view-points of substance, attributes and modifications, kngws also the pure soul; his delusion will surely come to an end.

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TAN SA.MANASUTTAM 261. labhrUNaM NihiM eko, tassa phalaM aNuhavei sujaNateM / taha gANI gANaNihi, bhuMjei caittu paratattiM // 17 // Laddhunan nihim ekko, tassa phalam anuhavci sujanattern. Taha nani nananihim, bhunjei, caitru paratattim. 20. samyakcAritrasUtra 20. Samyakcaritrasutra (a) vyavahAracAritra (a) Vyavahara-caritra 262. vavahAraNayacaritte, vavahAraNayassa hodi tvcrnnN| NicchayaNayacAritte, tavacaraNaM hodi Nicchayado // 1 // Vavaharanayacaritte, vavaharanayassa hodi tavacaranam. Nicchayanayacaritte, tavacaranam hodi niarhayado. 263. asuhAdo viNivittI, suhe pavittI ya jANa cArittaM / vadasamidiguttirUvaM, vavahAraNayA du jiNabhaNiyaM // 2 // Asuhado vinivita, suhe pavitti ya jana carittar. Vadasamidiguttiruvam, vavaharanaya du jinabhaniyar. 261. suyanANammi vi jIvo, varseto so na pAuNati mokkhaM / jo tavasaMjamamaie, joge na caei voDhuM je // 3 // Suyananammi vi jivo, vattamto so na paunati mokkham. Jo tavasamjamamaie, joge na caci vodhur je. 265. sakkiriyAvirahAto, icchitasaMpAvayaM Na nANaM ti / maggaNNU vA'ceTTho, vAtavihINo'dhavA poto // 4 // Sakkiriyavirahato, icchitasampavayam na nanam ti. Magsannu va celho, vatavihino'dhava poto.

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PATII OF LIBERATION (261) Just as one getting hold of a treasure consumes it in a gentlemanly fashion, similarly the wise man, getting hold of the treasure of knowledge, enjoys it ignoring all pleasure derived from anything else. 20. PRECEPTS ON RIGHT CONDUCT 101 (A) Practical view-point (262) Right Conduct from the practical view-point is to practice austerities from practical view point. Right Conduct from the real view-point is to observe austerities from the real view-point. (263) Know that Right Conduct consists in desisting from inauspicious activity and engaging in auspicious activity. Jina has ordained that conduct from the practical point of view consists in the observance of vows, acts of carefulness (Samiti) and of control (gupti) . (264) A person, even possessing scriptural knowledge will not attain emancipation if he is not able to observe strictly the activities of austerity and self-control. (265) Though a person knows the right path yet fails to reach his destination due to inaction or absence of favourable wind for his boat (pota); similarly knowledge will not achieve the desired fruit in the absence of virtuous deeds. For Private Personal Use Only

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102 SAMANASUTTAM 266. subahu pi suyamahIyaM ki kAhii caraNavippahINassa / aMdhassa jaha palittA, dIvasayasahassakoDI vi // 5 // Subahum pi suyamahiyain kim kahit caranavippahinassa. Amdhassa jaha palina, divasayasahassakodi vi. 267. thovammi sikkhide jiNai, bahusudaM jo carittasaMpuNNo / jo puNa carittahINo, kiM tassa sudeNa bahueNa // 6 // Thovammi sikkhide jinai, bahusudam jo carittasampunno. Jo puna carittalino, kim tassa sudena bahuena. (A) nizcayacAritra (a) Niscaya-caritra 268. NicchayaNayassa evaM, appA appammi appaNe surado / so hodi hu sucaritto, joI so lahai NivvANaM // 7 // Nicchayanayassa evam, appa appammm appane surado. So hodi hu sucarit10, joi so laha nivvanam 269. jaM jANiUNa joI, parihAraM kuNai puNNapAvANaM / taM cArittaM bhaNiyaM, aviyappaM kammarahiehiM // 8 // Jam janilana joi, partharam kunai punnapavanam. Tam caritam bhaniyam, auyappam kammarahiehim. 270. jo paradabammi suhaM, asuhaM rAgeNa kuNadi jadi bhAvaM / so sagacarittabhaTTho, paracariyacaro havadi jIvo // 9 // Jo paradavvammi suham, asuhar ragena kunadi jadi bhavam. So sagacaritabhattho, paracariyacaro havadi jivo.

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PATII OF LIBERATION 103 (266) Just as a hundred-thousand-crore of lamps kept burning are of no use to a blind person, of what use is study of numerous scriptures to a person who has no character? (267) A person of right conduct triumphs over a learned person, even if his scriptural knowledge is little; what is the use of wide study of scriptures for a person without right conduct? (B) Real view-point (268) From the real point of view, he, who is blissfully absorbed in his own soul to know his soul with the aid of his soul, becomes a person of Right Conduct; that ascetic attains emancipation. (269) An ascetic who eradicates his punya Kamas (nerits) as well his Papa Karmas (sins) undoubtedly acquires right conduci-this is said by those who are free from Kurmus (1.e. the Jinas). (270) He who out of attachment develops a favourable or unfavourable attitude in respect of an alien object, renounces what constitutes his own conduct (i.e. Svabhava) and adopts what constitutes alien conduct (1.e. Vibhava).

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104 SA MANASUTTAN 271. jo savvasaMgamukko'NaNNamaNo appaNaM sahAveNa / jANadi passadi NiyadaM, so sagacariyaM caradi jIvo // 10 // Jo sawasamgamukko naamano appunan sahavena. Janadi passudi nyudum, so sagurariyam caradi jivo. 272. paramaTThamhi du aThido, jo kuNadi tavaM vadaM ca dhAreI / taM savvaM bAlatavaM, bAlavadaM biti sabaNhU // 11 // Paramarthamhu du alhido, jo kunadi tavan vadar, ca dhara. Tam savvam balatavan, balavadam bimti savvanhu. 273. mAse mAse tu jo bAlo, kusaggeNaM tu bhuMjae / na so sukkhAyadhammassa, kalaM agghai solasiM // 12 // Mase mase tu jo balo, kusaggenam tu bhumjae. Na so sukkhayudhammassa, kalam agghai solasin. 274. cArittaM khalu dhammo, dhammo jo so samo ti nnihittttho| mohakkhohavihINo, pariNAmo appaNo hu samo // 13 // Carittam khalu dhammo, dhammo jo so samo iti niddittho. Mohakkhohavihino, parinamo appano hu samo. 275. samadA taha majjhatthaM, suddho bhAvo ya vIyarAyattaM / taha cArittaM dhammo, sahAvaArAhaNA bhaNiyA // 14 // Samada taha majhanham, suddho bhavo ya viyarayattam. Taha carittam dhammo, sahavaarahana bhaniya. 276. suvididapayatthasutto, saMjamatavasaMjudo vigadarAgo / samaNo samasuhadukkho, bhaNido suddhovaoo tti // 15 // Suvididapayatthasutto, samjamatavamjudo vigadarago. Samano samasuhadukkho, bhanido suddhovaoo mi.

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

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106 SAMANASUTTAM 277. suddhassa ya sAmaNNaM, bhaNiyaM suddhassa daMsaNaM NANaM / suddhassa ya NivANaM, so cciya siddho Namo tassa // 16 // Suddhassa ya samannam, bhaniyam suddhassa durisanam nanam. Suddhassa ya niwanam, so cciya siddho namo tassa. 278. aisayamAdasamutthaM, visayAtIdaM aNovamamaNataM / abbucchinnaM ca suhaM, suddhavaogappasiddhANaM // 17 // Aisayamadasamutthai, visayasidam anovamamanamtan. Awucchinnam ca suham, suddhuvaogappasiddhanan. 279. jassa Na vijnadi rAgo, doso moho va sbbdbbesu| NA''savadi suhaM asuhaM, samasuhadukkhassa bhikkhussa // 18 // Jassa na vijjadi rago, doso moho va savvadavvesu. Nasavadi suhain asuham, samasuhadukkhassa bhikkhussa. (i) samanvaya (i) Samanvaya 280. Nicchaya sajjhasarUva, sarAya tasseva sAhaNaM caraNaM / tamhA do vi ya kamaso, paDicchamANaM pabujjheha // 19 // Nicchaya sajhasaruvar, saraya tassava sahanam caranam. Tamha do vi ya kamaso, padicchamanam pabujjhcha. 281. abhaMtarasodhIe, bAhirasodhI vi hodi NiyameNa / abhaMtara-doseNa hu, kuNadi Naro bAhire dose // 20 // Abbhamtarasodhie, bahirasodhi vi hodi niyamena. Abbhamtara-dosena hu, kunadi naro bahire dose.

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

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104 SAMANASUTTAM 282. madamANamAyaloha-vivajjiyabhAvo du bhAvasuddhi ti / parikahiyaM bhavANaM, loyAloyappadarisIhiM // 21 // Madamanamayaloha-vivajjiyabhavo du bhavasuddhi ti. Parikahiyam bhavvanam, loyaloyappadarisihin. 283. cattA pAvAraMbhaM, samuTThido vA suhammi cariyamhi / Na jahadi jadi mohAdI, Na lahadi so appagaM suddhaM // 22 // Catta pavarambham, samunhido va suhammi cariyamhi. Na jahadi jadi mohadi, na lahadi so appagam suddhan. 284. jaha va Niruddha asuhaM, suheNa suhamavi taheva suddheNa / tamhA eNa kameNa ya, joI jhAeu NiyaAdaM // 23 // Jaha va niruddhum asuhan, suhena suhamavi taheva suddhema. Tamha ena kamena ya, joi jhaeu niyaadam. 285. nicchayanayassa caraNAya-vidhAe naanndNsnnvho'vi| vavahArassa u caraNe, hayammi bhayaNA hu sesANaM // 24 // Nicchayanayassa caranaya-vighae nanadamsanavaho avi. Vavaharassa u carane, hayammi bhayana hu sesanan. 286. saddhaM nagaraM kiccA, tavasaMvaramaggalaM / 287. khantiM niuNapAgAraM, tiguttaM duSpadhaMsayaM // 25 // tavanArAyajutteNa, bhittUNaM kammakaMcuyaM / muNI vigayasaMgAmo, bhavAo parimuccae // 26 // Saddhan nagaram kicca, tavasamvaramaggalan. Khamtim niunapagaram, tiguttar duppadhaisayam. Tavanarayajuttema, bhittinam kammakamcuyam. Muni vigayasamgamo, bhavdo parimuccae.

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

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21. sAdhanAsUtra 21. Sadhanasutra 288. AhArAsaNa-NidAjayaM, ca kAUNa jiNavaramaeNa / jhAyavvo NiyaappA, NAUNaM gurupasAeNa // 1 // Aharasana-niddajayam, ca kauna jinavaramaena. Jhayawo niyaappa, natnam gurupasaena. 289. nANassa savvassa pagAsaNAe, aNNANamohassa vivajjaNAe / rAgassa dosassa ya saMkhaeNaM, egaMtasokkhaM samuvei mokkhaM // 2 // Nanassa savassa pagasanae, annanamohassa vivaijanac. Ragassa dosassa ya sari khaenan, cgamtasokkham samuvei mokkham. 290. tassesa maggo guruvikhasevA, vivajjaNA bAlajaNassa dUrA / sajjhAyaegaMtanivesaNA ya, suttattha saMciMtaNayA ghiI ya // 3 // Tassesa maggo guruviddhaseva, vivajana balajanassa dura. sajjhayaegastanivesana ya, suttattha sascimtanaya dhu ya. 291. AhAramicche miyamesaNijja, sahAyamicche niuNatyabuddhi / niyamicchejna vivegajoggaM, samAhikAme samaNe tavassI // 4 // Aharamicche miyamesanijjar, sahayamicche niunatthabuddhim. Nikeyamicchejja vivegajoggan, samahikame samane tavassi. 292. hiyAhArA miyAhArA, appAhArA ya je narA / na te vijjA tigicchaMti appANaM te tigicchagA // 5 // Hiyahara miyahara, appahara ya je nara. Na te vijja rigicchant, appanan te rigicchaga.

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

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112 SAMANASUTTAN 293. rasA pagAmaM na niseviyabbA, pAyaM rasA dittikarA narANaM / dittaM ca kAmA samabhivaMti, dumaM jahA sAuphalaM va pakkhI // 6 // Rasa pagaman na niseviyavva, payam rasa ditikara naranam, Dirtam ca kama samabhiddavamti, dumam jaha sauphalam va pakklu. 294. vivittasejjA''saNajaMtiyANaM, omA'saNANaM damiiMdiyANaM / na rAgasattU dharisei cittaM, parAio vAhirivosahehiM // 7 // Vivinasejasanajamtiyanam, oma'sananam damiimdiyanam. Na ragasattu dharisei cittar, paraio vahirivosahehis. 295. jarA jAva na pIlei, vAhI jAva na vddddhii| jAviMdiyA na hAyaMti, tAva dhamma samAyare // 8 // Jara java na pilci, vahi java na vaddhai. Javimdiya na hayahti, tava dhammam samayare. 22. dvividha dharmasUtra 22. Dvividha Dharmasutra 296. do ceva jiNavarehiM, jAijarAmaraNaviSpamukehiM / logammi pahA bhaNiyA, sussamaNa susAvago vA vi // 1 // Do ceva jinavarehim, jaijaramaranavippamukkehim. Logammi paha bhaniya, sussamana susavago va vi. 297. dANaM pUyA mukkha, sAvayadhamme Na sAvayA teNa viNA / jhANAmayaNaM mukkhaM, jaidhamme taM viNA tahA so vi // 2 // Danam puya mukkham, savayadhamme na savaya tena vina. Jhanajjhayanan mukkham, jaidhamme tam vina taha so vi.

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

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SAMANASUTTAN 298. santi egehiM bhikkhUhiM, gAratthA saMjamuttarA / gAratthehiM ya sabvehi, sAhavo saMjamuttarA // 3 // Santi egchim bhikkhuhim, garattha samjamuttara. Garanhchim ya savvchim, sahavo samjamuttara. 299. no khalu ahaM tahA, saMcAemi muMDe jAva pabvaittae / ahaM NaM devANuppiyANaM, aMtie paMcANubbaiyaM sattasikkhAvaiya davAlasavihaM gihidhamma paDivajjissAmi // 4 // No khalu ahan taha, samcacmi munde java pavvaittae. Ahan nam devanuppiyanam, astie parcanuvvaiyam sattasikkhavaiya duvalasaviham gihidhammam padivajjissami. 300. paMca ya aNubbayAI, satta u sikkhA u desajaidhammo / sabveNa va deseNa va, teNa juo hoI desajaI // 5 // Pamca ya anuvvayaim, sana u sikkha u desajaid hammo. Savvena va desena va, tema juo hoi desajai. 23. zrAvakadharmasUtra 23. Sravakadharmasutra 301. saMpattadaMsaNAI, paidiyaha jaijaNA suNeI ya / sAmAyAriM paramaM jo, khalu taM sAvagaM viti // 1 // Sampattadansanai, paidiyaham jaijana sund ya. Samayarim paraman jo. khalu tam savagan bimti. 302. paMcuMvarasahiyAI, satta vi visaNAI jo vivajjei / sammattavisuddhamaI, so dasaNasAvao bhaNio // 2 // Pancunvarasahiyaim, satta vi visana jo vivajci. Sanimattavisuddhamai, so damsanasavao bhanio.

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

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116 SAMANASUTTAM 303. itthI jUyaM majjaM, migavva vayaNe tahA pharusayA ya / daMDapharusattamatthassa dUsaNaM satta vasaNAI // 3 // Inchi juyam maijam, migavva vayane taha farusaya ya. Dandafarusattamatthassa dusanam satta vasanaim. 304. mAMsAsaNeNa vaDDhai dappo dappeNa majjamahilasai / jUyaM pi ramai to taM, pi vaNNie pAuNai dose // 4 // Mamsasanena vaddhai dappo dappena majjamahilasai. Jiyam pi ramai to tam, pi vannie paunai dose. 305. loiyasatthammi vi, vaNNiyaM jahA gayaNagAmiNo vipaa| bhuvi maMsAsaNeNa paDiyA, tamhA Na pauMjae maMsaM // 5 // Loiyasatthammi vi, vanniyam jaha gayanagamino vippa. Bhuvi mansasanena padiya, tamha na paunjae mamsam. 306. majjeNa Naro avaso, kuNei kammANi jiMdaNijjAI / ihaloe paraloe, aNuhavai aNaMtayaM dukkhaM // 6 // Majjena naro avaso, kunci kammani nimdanijjaim. Thaloe paraloe, anuhavai anamtayar dukkham. 307. saMvegajaNidakaraNA, NissallA maMdaro va NikkaMpA / jassa daDhA jiNabhattI, tassa bhayaM Natthi saMsAre // 7 // Samvegajanidakarana, nissalla mandaro wa nikkumpa. Jassa dalha jinabhalf, tassa bhayam nanthi samsare. 308. sattU vi mittabhAvaM, jamhA uvayAi viNayasIlassa / viNao tiviheNa tao, kAyabo desaviraeNa // 8 // Sattii vi mittabhavam, jamha uvayai vinayasilassa. Vinao tivihena tao, kayawo desaviraema.

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

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118 SAMANASUTTAM 309. pANivahamusAvAe, adattaparadAraniyamaNehiM ca / aparimiicchAo'vi ya, aNubbayAI viramaNAI // 9 // Panivahamusavae, adattaparadaraniyamanchim ca. Aparimiicchao`vi ya, anuivayaim viramanaim 310. baMdhavahacchavicchee, aibhAre bhattapANavucchee / kohAidUsiyamaNo, gomaNuyAINa no kujjA // 10 // Bandhavahacchavicchee, aibhare bhattapanavucchee. Kohaidusiyamaao, gomanuyaina no kujja. 311. thUlamusAvAyassa u, viraI duccaM, sa paMcahA hoi| kannAgobhu Alliya-nAsaharaNa-kUDasakkhijje // 11 // Thilamusavayassa u, virai duccam, sa pancaha hoi. Kannagobhu alliya-nasaharana-kidasakkhilje. 312. sahasA abhakkhANaM, rahasA ya sadAramaMtabheyaM ca / mosovaesayaM, kUDalehakaraNaM ca vajjijjA // 12 // Sahasa abbhakkhanam, rahasa ya sadaramartabheyam ca. Mosovaesayam, kulalchakaranam ca vajija. 313. vajjijjA tenAhaDa-takarajogaM viruddharajjaM ca / kUDatulakUDamANaM, tappaDirUvaM ca vavahAraM // 13 // Vajjija tenahada-takkarajogam viruddharaijam ca. Kudatulakulamanam, tappaairuvam ca vavaharam. 314. ittariyapariggahiyA'parigahiyAgamaNA-NaMgakIDaM ca / paravivAhakaraNaM*. kAme tibvAbhilAsaM ca // 14 // Ittariyapariggahiya'parigahiyagamanandngakidam ca. Paravivahakkaranam, kame tivvabhilasam ca. paro anno jo vivAho appaNo ceva sa paravivAho / kiM bhaNiya hoi ? bhaNNaivisiMTThasaMtosAbhAvAo appaNA annAo kannao pariNei ti / puNa aiyAro sadArasaduTThassa hoisAvayadhamma pacAsaka cUrNi, 76 /

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PATII OF LIBERATION 119 (309) Injury to living beings (himsa), speaking falsehood, taking away a thing which is not given (theft), sexual enjoyment with other than one's own wife (incontinence) and limitless desire for possession (parigraha)-abstinence from these acts are called (five) small vows. (310) One should not tie, injure, mutilate, load heavy burdens and deprive from food and drink any animal or human being with a polluted mind by anger or other passions (these five are the transgration (aticara) of the vow of Ahinsa. (311) Refraining from major type of falsefood is the second vow; this major type of falsehood is of five kinds; speaking untruth about unmarried girls, animals and lands, repudiating debts or pledges and giving false evidence. (312) Making a false charge rashly (or without consideration), divulging any one's secret, disclosing the secrets confided to by one's own wife, giving false advice and preparation of a false document or writing - these should be avoided. (313) One should desist from: buying stolen property, inciting another to commit theft, avoiding the rules of govemment, use of false weights and measures, adulteration and preparation to counterfeit coins and notes. (314) One should refrain from having intercourse with a woman kept by a vagabond or with one looked after by none, from committing unnatural sexual act, from arranging another's marriage (alternatively from marrying twice) and from intense desire for sexual act.

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120 SA.MANASUTTAN 315. virayA pariggahAo, aparimiAo aNaMtataNhAo / 316. bahudosasaMkulAo, narayagaigamaNapaMthAo // 15 // khittAI hiraNNAI dhaNAi dupayAi-kuviyagassa tahA / sammaM visuddhacitto, na pamANAikamaM kujjA // 16 // Viraya pariggahao, aparimiao anamtatanhao. Bahudosasarkulao, narayagaigamanapamthao. Khitta hiranna dhanai dupayai kuviyagassa taha. Sammar visuddhacito, na pamanaikkama kujja. 317. bhAvijja ya saMtosaM, gahiyamiyANiM ajANamANeNaM / thovaM puNo na evaM, gihiNassAmo tti ciMtijjA // 17 // Bhavijja ya santosar, gahiyamiyanim ajanamanenan. Thovam puno na evam, gihinassamo ni cinijja. 318. jaM ca disAveramaNaM, aNatthadaMDAu jaM ca veramaNaM / desAvagAsiyaM pi ya, guNavayAiM bhave tAI // 18 // Jam ca disaveramanan, ananthadandau jam ca veramanam. Desavagasiyam pi ya, gunavvayaim bhave taim. 319. uDDhamahe tiriyaM pi ya, disAsu parimANakaraNamiha paDhamaM / bhaNiyaM guNavayaM khalu, sAvagadhammammi vIreNa // 19 // Uddhamahe tiriyam pi ya, disasu parimanakaranamiha padhamam. Bhaniyam gunawayam khalu, savagadhammammi virena. 320. vayabhaMgakAraNaM hoi, jammi desammi tattha NiyameNa / kIrai' gamaNaNiyattI, taM jANa guNavayaM vidiyaM // 20 // Vayabhangakaranam hoi, jammi desammi tatha niyamena. Kirai gamananiyatti, tam jana gunavvayan vidiyar.

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PATH OF LIBERATION 121 (315 & 316) Persons should refrain from accumulation of unlimited property due to unguenchable thirst (i. e. greed) as it becomes a pathway to hell and results in numerous faults. A righteous and pure-minded person should not exceed the selfimposed limit in the acquisition of lands, gold, wealth, servants, cattle, vessels and pieces of furniture, (317) A person who has accepted the vow to limit the possessions) should remain contented (with what he has). He should not think for himself, "This time I have resolved to possess a little (amount of property) unknowingly but in future I will not do that i. e. if it will be necessary I will accumulate more. (318) Resolving not to ravel beyond the self-determined limits of ten directions (digvrata), refraining from purposeless activities (Anarthadandaviramanavrata) and resolving not to cross the fixed regional boundaries for the purpose of sensuous enjoyments (desavakasika) - these are three gunavratas (i. e., the three meritorious vows). (319) Lord Mahavira has said that the first Gunavrata in the religion of a householder is digvrata, according to which one should limit his activities (for the purpose of business and enjoyment of the senses, etc.) to certain regional boundaries in the upward, lower and oblique direction. (320) Know that the second Gunavrata (desavakasika gunavrata) is not to visit any particular geographical region where there is possibility of violation of an accepted vow (i. e. to cross the fixed regional boundaries for the purpose of sensuous enjoyment).

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SAMANASUTTAM 321. viraI aNatthadaMDe, taccaM, sa cauciho avjjhaanno| pamAyAyariya hiMsappayANa pAvovaese ya // 21 // Virai anatthadande, taccari, sa cauwiho avaijhano. Pamayayariya hinsappayana pavovacse ya 322. aTheNa taM na baMdhai, jamaNaTeNaM tu thovabahubhAvA / aTe kAlAIyA, niyAmagA na u aNaTThAe // 22 // Alhena tam na bamdhai, jamanathinam tu thovabahubhau Allhe kalaiya, niyamaga na u anarhae. 323. kaMdappaM kukuiyaM, mohariyaM saMjuyAhigaraNaM ca / uvabhogaparIbhogA-ireyagayaM citya vajjai // 23 // Kandappam kukkuiyan, mohariyam sanjuyahigaranan ca. Uvabhogaparibhoga-ireyagayam cittha vajjai. 324. bhogANaM parisaMkhA, sAmAiya-atihisaMvibhAgo ya / posahavihI ya sabbo, cauro sikkhAu vuttAo // 24 // Bhoganam parisamkha, samaiya-atihisamvibhago ya. Posahavili ya savvo, cauro sikkhau vuttao. 325. vajjaNamaNaMtaguMbari, acvaMgANaM ca bhogao mANaM / kammayao khaMrakammA-iyANa avaraM imaM bhaNiyaM // 25 // Vaijanamanartagumbari, accarganam ca bhogao manam. Kammayao kharakamma-iyana avaram imam bhaniyam. 326. sAvajjajogaparirakkhaNaTThA, sAmAiyaM kevaliyaM pasatyaM / gihatyadhammA paramaM ti naccA, kujjA buho AyahiyaM paratthA // 26 // Savajajogaparirakkhanatha, samaiyam kevaliyan pasattham. Gihathadhamma paramam ti naoca, kuija buho ayahiyam parattha.

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PATII OF LIBERATION 123 (321) The third gunavrata consists in refraining from a futile violent act which might be one of the four-types - - viz. (1) entertaining evil thought (2) negligent behaviour, (3) lending to someone an instrument of violence and (4) advising someone to commit a sinful act. (322) Meaningful activities (of himsa etc.) do not cause so much bondage as useless activities. The meaningful activities (of himsa etc.) are only performed under some circumstances (i.e. the needs of time etc.) but it is not the case of useless activities. (323) A person observing the vow of (Anarthadanda viramana) should refrain from amorous activities, mimicry, abusive talk; garrulity, keeping instruments and weapons of violence, excessive sexual enjoyment and possessing in excess the things of daily requirement. (324) Setting limit to the consumable and unconsumable objects of sensuous enjoyment, practising the mental equanimity (Samayika), offering food etc. to the monks, guests and other needy persons and performing fast alongwith the religious set called pausadha, all these are known as four disciplinary vow). (325) The first disciplinary vow (i. e. bhogopabhoga viramana) is of two types - viz. that in respect of enjoyment and that in respect of occupation. The former consists in refrainment from eating the infinite souled vegetables (i.e. bulbous roots), fruit containing microscopic organism which are called udum. baras and flesh etc., the second is refrainment from such trades and industries which involves violence and other sinful acts. (326) Aimed at refrainment from sinful acts, the only auspicious religious act is samayika. Hence considering it to be something superior to a householder's ordinary acts, an intelligent person ought to perform samayika for the sake of one's own welfare.

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124 SA.MANASUTTAM 327. sAmAiyammi u kae, samaNo iva sAvao havai jmhaa| eeNa kAraNeNaM bahuso sAmAiyaM kujjA // 27 // Samaiyammi u kae, samano iva savao havai jamha. Eena karanenam, bahuso samaiyam kuija. 328. sAmAiyaM ti kAuM, pariciMtaM jo u ciMtaI saDDho / avasaTTovagao, niratyayaM tassa sAmAiyaM // 28 // Samaiyar ti kaum, paricimtar jo u cimtai sadaho. Altavasallovagao, niratthayam tassa samaiyam. 329. AhAradehasakAra-baMbhA'vAvAraposaho ya nnN| dese sabbe ya imaM, carame sAmAiyaM NiyamA // 29 // Aharadehasakkara-bambha' vavaraposaho ya nam. Dese savve ya iman, carame samaiya niyama. 330. anAINaM suddhANaM, kappaNijjANa desakAlajuttaM / dANaM jaINamuciyaM, gihINa sikkhAvayaM bhaNiyaM // 30 // Annainam wuddhanan, kappanijana desakalajuttam. Danam jainamuciyam, sihina sikkhavayam bhaniyam. 331. AhArosaha-satthAbhaya-bheo jaM cauvihaM dANaM / taM vuccA dAyavvaM, NihiTThamuvAsayajjhayaNe // 31 // Aharosaha-satthabhaya-bheojan cauvvihan danam. Tam vuccai dayavvam, niddixhamuvasayajjhayane. 332. dANaM bhoyaNamettaM, dijjai dhamro havei sAyAro / pattApattavisesaM, saMdaMsaNe ki viyAreNa // 32 // Danam bhoyanamettam, dijjai dhanno havei sayaro. Pattapattavisesam, sarndarsane kin viyarena.

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PATH OF LIBERATION 125 (327) While observing the vow of samayika (i, e.. refraining from sinful acts and practice for mental equanimity) a householder becomes equal to a saint, for reason, he should observe it many times (in a day). (328) If a householder thinks of other worldly matters (than his self) while practising samayika, he will become engrossed in distressful concentration; his samayika will be fruitless. (329) Posadhopavasa involves abstinence from food, from embellishment of the body, from sexual union and from voilence. It is of two types- viz. partial and total and performing posadha of the latter type one must necessarily perform samayiku. (330) A householder who offers pure food etc. to the monks in a proper manner and according to the rules and the needs of place and time, observes the fourth disciplinary vow (called Atithisamvibhaga) (331) Donation is of four types-viz. that of food, that of mcdicine, that of scriptural teaching, that of assurance against fear. And in the scriptural text 'Upasakadhyayana' this fourfold donation is declared worthy of performance. (332) A householder, who gives food in charity beconies praise-worthy, what is the good of inquiring about the fitness or unfitness of the person receiving the charity?

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136 SA.MANASUTTAM 333. sAhUNaM kappaNijjaM, jaM na vi diNNaM kahiM pi kiMci tahiM / dhIrA jahuttakArI, susAvayA taM na bhuMjaMti // 33 // Sahunam kappanijjan, jam na vi dinnan kahim pi kimci tahim Dhira jahuttakari, susavaya tam na bhunjamti. 334. jo muNibhuttavisesaM, bhuMjai so bhuMjae jiNuvadiheM / saMsArasArasokkhaM, kamaso nnicaannvrsokkhN||34|| Jo munibhuttavisesam, bhumjai so bhurjae jinuvadinham. Samsarasarasokkham, kamaso niivanavarasokkham. 335. jaM kIrai parirakkhA, NiccaM maraNa-bhayabhIru-jIvANaM / taM jANa abhayadANaM, sihAmaNiM sabadANANaM // 35 // Jam hrai parirakkhi, niccam marana-bhayabhiru-jivanam. Tam jana abhayadanan, sihamanim savvadananam. 24. zramaNadharmasUtra 24. Sramanadharmasutra (a) samatA (a) Samata 336. samaNo tti saMjado tti ya, risi muNi sAdhu tti vIdarAgo tti| NAmANi suvihidANaM, aNagAra bhadaMta daMto tti // 1 // Samano tti samjado tti ya, risi muni sadhu tti vidarago tti. Namani suvihidunam, anagara bhadamta darto tti. 337. sIha-gaya-vasaha-miya-pasu, mAruda-sUrUvahi-maMdariMdu-maNI / khidi-uragaMvarasarisA, parama-paya-vimaggayA sAhU // 2 // Siha-gaya-vasaha-miya-pasu, maruda-suruvahimamdarindu-mani. Khidi-uragamvarasarisa, parama-paya-vimaggaya sahi.

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PATH OF LIBERATION 127 (333) The pious householders who are prudent and have good conduct as per scriptures, do not take food in a house where no charity of any kind is ever given to a monk. (334) He, who eats which is left after a monk has taken food, enjoys the best worldly happiness and will gradually obtain the bliss of emancipation. This is the preaching of the Jina. (335) Know that giving protection always to living beings who are in fear of death is known as abhayadana, supreme amongst all charities. 24. PRECEPTS ON RELIGION OF MONKS (A) Equanimity (336) Sramana, Samyata, Rsi, Muni, Sadhu, Vitaraga, Anagara, Bhadanta and Danta - these are designations used for nionks with ideal behaviours. (337) Monks who are in search of the supreme path of liberation resemble a lion (in fearlessness), an elephant (in dignity), a bull (in strength), a deer (in uprightness), a beast (in freedom from attachment), the wind (in being companionless), the sun (in brilliance), an ocean (in serenity), the Mandara Mountain (in firmness) the moon (in coolness), a diamond (in lustre), the earth (in patience), a serpent (in being houseless) and the sky (in not being dependent).

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SAMANASUTTAM 338. bahave ime asAhU, loe vuccaMti sAhuNo / na lave asAhuM sAhu tti, sAhuM sAhu tti Alave // 3 // Bahave ime asahu, loe vuccarti sahuno. Na lave asahum sahu tti,sahun sahu tti alave. 339. nANadaMsaNasaMpaNNaM, saMjame ya tave rayaM / evaMguNasamAuttaM, saMjaya sAhumAlave // 4 // Nanadarsanasampannan, samjame ya tave rayam. Evamgunasanauttam, samjayam sahumalave. 340. na vi muNDieNa samaNo,na oMkAreNa baMbhaNo / na muNI raNNavAseNaM kusacIreNa na tAvaso // 5 // Na vi mundiena samano, na orkarena bambhano. Na muni rannavusenan, kusairena na tavaso, 341. samayAe samaNo hoi, baMbhacereNa baMbhaNo / nANeNa ya muNI hoi, taveNa hoi tAvaso // 6 // Samayse samano hoi, bumbhacerena bambhano. Nanena ya muni hoi, tavena hon tavaso. 342. guNehi sAhU aguNehi'sAhU, giNhAhi sAhUguNa muMba'sAhU / viyANiyA appagamappaeNaM, jo rAgadosehiM samo sa pujjo // 7 // Gunchi sahu agunehisanu, zinhahi sahuguna murcasahu. Viyaniya appagamappaenam,jo ragadosehim samo sa pujo. 343. dehAdisu aNurattA, visayAsattA kasAyasaMjuttA / appasahAve suttA, te sAhU sammaparicattA // 8 // Dehadisu anuratta, visayasatta kasayasamjutta. Appasahave sutta, te sahu sammaparicatta.

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PATH OF LIBERATION 129 (338) In this world, there are many ill-behaved monks who are called monks; a pseudo-nionk should not be called a monk; but a true monk alone must be called a monk. (339) A person who is endowed with (Right) knowledge and (Right) Faith, is engaged in self-restraint and penance, and is endowed truly with all these virtues, should be called a monk. (340) A person does not become a monk by merely shaving his head, a Brahmin by repeating the Omkara mantra, a monk by residing in a forest, nor a hermit by wearing garments woven of darbha grass. (341) A person becomes a sramana by equanimity, a Brahmin by his celibacy, a Muni by his knowledge and an ascetic by his austerities. (342) A person becomes a monk by his virtues and a pseudo-monk by absence of virtues; therefore master all the virutes of a monk and be free from all the vices of a pseudomonk; conquer your self through the self. He who possesses equanimity in the face of attachments and hatred is worthy of veneration. (343) Those monks who are attached to their body, addicted to sensual pleasures, possessed of passions, and asleep in respect of their own nature are certainly devoid of righteousness.

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130 SAMANASUTTAM 344. bahuM suNei kaNNehiM, bahuM acchIhiM pecchai / na ya diTTha suyaM savvaM, bhikkhU akkhAumarihai // 9 // Bahum sunci kannehim, bahum acchihim pecchai. Na ya diham suyam savvam, bhikkhu akkhaumarihai. 345. sajjhAyajjhANajuttA, rattiM Na suyaMti te payAmaM tu ciMtaMtA, NidAya vasaM Na gacchati // 10 // suttatyaM Sajjhayajjhanajutta, rattim na suyamti te payamam tu. Suttattham cimtamta, niddaya vasam na gacchamti. 346. nimmamo nirahaMkAro, nissaMgo cattagAravo / samo ya savvabhUesu, tasesu thAvaresu a // 11 // Nimmamo nirahamkaro, nissamgo cattagaravo. Samo ya savvabhuesu, tasesu thavaresu a. 347. lAbhAlAbhe suhe dukkhe, jIvie maraNe tadA / samo nindApasaMsAsu, tahA mANAvamANao // 12 // Labhalabhe suhe dukkhe, jivie marane taha. Samo nindapasamsasu, taha manavamanao. 348. gAravesu kasAesu, daMDasallabhaesa ya / niyatto hAsasogAo, aniyANo abandhaNo // 13 // Garavesu kasaesu, dandasallabhaesu ya. Niyatto hasasogao, aniyano abandhano. 349. aNissio ihaM loe, paraloe aNissio / vAsIcandaNakappo ya, asaNe aNasaNe tahA // 14 // Anissio inam loe, paraloe anissio. Vasicandanakappo ya, asane anasane taha. For Private Personal Use Only

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PATUI OF LIBERATION 131 (344) A monk hears much through his ears and sees much with his eyes; but everything that he has seen and heard does not deserve to be narrated. (345) The monks do not sleep long at night as they are engaged in studying of scriptures and meditation. They do not fall asleep as they are always reflecting on the meaning of precepts. (346) The (real) monks are free from attachment, selfconceit, companionship and egotism, they treat impartially and equally all living beings, whether mobile or inmobile. (347) A real monk maintains his equanimity, in success and failure, happiness and misery, life and death, censure and praise and honour and dishonour. (348) He is thoroughly unaffected by honour, passions, punishmeni, affliction and fear; he is undisturbed and unbound and free from laughter and sorrow. (349) He is neither interested in this world nor in the next. He is indifferent to food or fasts. He does not mind whether his limb is smeared with Sandal paste or cut off with an axe.

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132 SAMANASUTTAM 350. appasatthehiM dArehiM, sabbao pihiyAsavo / ajjhappajjhANajogehiM, pasatyadamasAsaNe // 15 // Appasatthehim darchim, sawao pihiyasavo. Ajjhappajjhanajogchim, pasatchadamasasane, 351. khuhaM pivAsaM dussejjaM, sIuNhaM araI bhayaM / ahiyAse abbahio, dehe dukkhaM mahAphalaM // 16 // Khuhan pivasam dussejan, siunhar araim bhayam. Ahiyase awahio, dehe dukkhan maha..halam. 352. aho nicvaM tavokamma, sabvabuddhehi vaNiyaM / jAya lajjAsamA vittI, egabhattaM ca bhoyaNaM // 17 // Aho niccar tavokammam, savvabuddhehim vanniyan. Jaya lajjasama vita, egabhattam ca bhoyanam. 353. kiM kAhadi vaNavAso, kAyakaleso vicitta uvavAso / ajjhayaNamoNapahudI, samadArahiyassa samaNassa // 18 // Kim kahadi vanavaso, kayakaleso vicitta uvavaso. Ajjhayanamonapahudi, samadarahiyassa samanassa. 354. buddhe parinibbuDe care, gAma gae nagare va sNje| saMtimaggaM ca bUhae, samayaM goyama! mA pamAyae // 19 // Buddhe parinivvude care, gama gae nagare va samjae. Samtimaggam ca bihae, samayam Goyama! ma pamayae. 355. na hu jiNe ajja dissaI, bahumae dissaI maggadesie / saMpai neyAue pahe, samayaM goyama! mA pamAyae // 20 // Na hu jine ajja dissai, bahumae dissai maggadesie. Sampai neyaue pahe, samayan Goyama! ma pamayae.

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

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134 SA MANASUTTAM (A) veza-liMga (a) Vesa-linga 356. veso vi appamANo, asaMjamapaesu vaTTamANassa / ki pariyattiyavesaM, visaM na mArei khajjaMtaM // 21 // Veso vi appamano, asanjamapaesu vatamanassa. Kim pariyattiyavesam, visam na marei khajjartar. 357. paccayatthaM ca logassa, nANAvihavigappaNaM / jattatthaM gahaNatthaM ca, loge liMgapaoyaNaM // 22 // Paccayattham ca logassa, nanavihavigappanan. Jattattham gahanattham ca, loge lingapaoyanan. 358. pAsaMDIliMgANi va, gihiliMgANi va bahuppayArANi / ghittuM vadaMti mUDhA, liMgamiNaM mokkhamaggo ti // 23 // Pasandilimgani va, gihilingani va bahuppayarani. Ghittum vadarti mulha, lingaminam mokkhamaggo tti. 359. pulleva muTThI jaha se asAre, ayantie kUDakahAvaNe vaa| rADhAmaNI veruliyappagAse, amahagdhae hoi ya jANaesu // 24 // Pulleva mutthi jaha se asare, ayantie kudakahavane va. Radhamani veruliyappagase, amahagghae hoi ya janaesu. 360. bhAvo hi paDhamaliMgaM, Na davaliMgaM ca jANa paramatyaM / bhAvo kAraNabhUdo, guNadosANaM jiNA viti // 25 // Bhavo hi padhamalingan, na davvalimgam ca jana paramatthar. Bhavo karanabhudo, gunadosanam jina bima.

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

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136 SAMANASUTTAM 361. bhAvavisuddhiNimittaM, bAhiragaMthassa kIrae caao| bAhiracAo vihalo, aaMtaragaMthajuttassa // 26 // Bhavavisuddhinimittam, bahiragarthassa kirae cao. Bahiracao vihalo, abbhartaragarthajuttassa. 362. pariNAmammi asuddhe, gaMthe muMcei bAhire ya jii| bAhiragaMthaccAo, bhAvavihUNassa kiM kuNai? // 27 // Parinamammi asuddhe, gamthe muncei bahire ya jai. Bahiragarthaccao, bhavavihunassa kim kunai ? 363. dehAdisaMgarahio, mANakasAehiM sayalaparicato / appA apammi rao, sa bhAvaliMgI have sAhU // 28 // Dehadisamgarahio, manakasaehir sayalaparicatto. Appa appammi rao, sa bhavalimgi have sahu. 25. vratasUtra 25. Vratasutra 364. ahiMsA saccaM ca ateNagaM ca, tatto ya baMbhaM apariggaraM ca / paDivajjiyA paMca mahabbayANi, carijja dhammaM jiNadesiyaM viU // 1 // Ahimsa saccam ca ateragam ca, tatto ya bambham apariggahar ca. Padivajiya parca mahavvayani, carija dhammar jinadesiyam viu. 365. Nissallasseva puNo, mahabbadAI havaMti svvaaii| vadamuvahammadi tIhiM du, NidANamicchattamAyAhiM // 2 // Nissallasseva puno, mahavvadaim havamti savvain. Vadamuvahammadi tihim du, nidanamicchattamayahim.

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PATII OF LIBERATION 137 (361) Renunciation of external possessions is the cause of mental purity. Renunciation of external possessions is futile if it is not combined with internal resolve of non-attachment. (362) If a monk who is of impure mentality renounces all extemal possessions, what can such renunciation do to one who is devoid of appropriate mental condition? (363) One, who is unattached to his body, is entirely free from passions like pride etc. and possessed of a soul which is engrossed in itself, is a real monk. 25. THE PRECEPTS ON VOWS (364) A wise monk, after adopting the five great vows of non-voilence, truthfulness, non-stealing, celibacy and nonpossessiveness, should practise the religion preached by the Jina. (365) A monk, who is free from the thorns of character (salya) really observes (five) great vows; the vows become ineffective due to three thorns of character i. e. desire for worldly return for one's good acts, wrong faith and deceit.

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138 SAMANASUTTAN 366. agaNia jo mukkhasuhaM, kuNai niANaM asArasuhaheuM / so kAyamaNikaeNaM, veruliyamaNiM paNAsei // 3 // Agania jo mukkhasuhan, kunai nianam asarasuhaheun. So kayamanikaenam, veruliyamanim panasei. 367. kulajoNijIvamaggaNa-ThANAisu jANiUNa jIvANaM / tassAraMbhaNiyattaNa, pariNAmo hoi paDhamavadaM // 4 // Kulajonijivamaggana-thanaisu janiuna jivanan. Tassarambhaniyattana, parinamo hoi padhamavadan. 368. savvesimAsamANaM hidayaM gabbho va svvstthaannN| sabvesiM vadaguNANaM, piMDo sAro ahiMsA hu // 5 // Savvesimasamanan, hidayam gabbho va savvasatthanam. Savvesi vadagunanam, pindo saro ahinsa hu. 369. appaNaTThA paraTThA vA, kohA vA jai vA bhyaa| hiMsagaM na musaM bUyA, no vi annaM vayAvae // 6 // Appanatha parartha va, koha va jai va bhaya. Himsagan na musam buya, no vi annar vayavae. 370. gAme vA Nayare vA, raNe vA pecchiUNa paramatthaM / jo muMcadi gahaNabhAvaM, tidiyavadaM hodi tasseva // 7 // Game va nayare va, ranne va pecchiuna paramattham. Jo muncadi gahanabhavar, tidiyavadam hodi tasseva. 371. cittamaMtamacittaM vA, appaM vA jai vA bahuM / daMtasohaNamettaM pi, oggahasi ajAiyA // 8 // Cittamamtamacittam va, apparn va jai va bahun. Dartasohanamettam pi, oggahamsi ajaiya.

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PATH OF LIBERATION 139 (366) He, who harbours desire for worthless worldly pleasures and disregard for bliss of emancipation, is like a person who destroys a (real) gem for a (glittering) piece of glass. (367) Mental state of the form of refrainment from killing living beings after having knowledge of them in respect of their species-of-birth, place-of-birth, peculiarities and (marganasthana)-this is called the first vow (viz-non-killing). (368) Ahimsa is the heart of all stages of life, the core of all sacred texts, and the sum (pinda) and substance (sara) of all vows and virtues. (369) One should not speak or excite others to speak harmful false words, either in the interest of oneself or of another, through anger or fear. (370) He, who desists from a desire to take anything belonging to others, on seeing it lying in a village or town or forest, observes the third vow of non-stealing. (371) Nothing whether animate or inanimate, whether cheap or dear - nay, not even a tooth-brushing piece-of-stick- - (is to be taken) without being asked for, while staying at a place fixed for residence.

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140 SAMANASUTTAN 372. aibhUmiM na gacchejjA, goyaraggagao munnii| kulassa bhUmiM jANittA, miyaM bhUmi parakkame // 9 Aibhumim na gacchejja, gcyaraggagao muni. Kulassa bhumim janitta, miyam bhumin parakkame. 373. mUlameamahammassa, mahAdosasamussayaM / tamhA mehuNasaMsaggiM, niggaMthA vajjayaMti NaM // 10 // Mulameamahammassa, mahadosasamussayar. Tamha mchunasamsaggim, niggamtha vajjayanti nam. 374. mAdusudAbhagiNI viya, daNityittiyaM ya paDirUvaM / itthikahAdiNiyattI, tiloyapujja have baMbhaM // 11 // Madusudabhagini viya, darthunithittiyam ya padiruvar. Itthikahadiniyatti, tiloyapujjam have barbham. 375. sanvesiM gaMthANaM, tAgo NiravekkhabhAvaNApuvaM / paMcamavadamidi bhaNidaM, cArittabharaM vahaMtassa // 12 // Savvesir gamthanam, tago niravekkhabhavanapuvvam. Parcamavadamidi bhanidar, carittabharam vahamtassa. 376. kiM kiMcaNatti taka, apuNabbhavakAmiNodha dehe vi| saMga tti jiNavariMdA, hippaDikammattamuhiTThA // 13 // Kim kimcanatti takkam, apunabbhavakaminodha dehe vi. Samga tti jinavarimda, nippadikammattamuddirha. 377. appaDikuLeM uvadhiM, apatthaNijnaM asaMjadajaNehiM / mucchAdijaNaNarahidaM, gehadu samaNo jadi vi appaM // 14 // Appadikuttham uvadhim, apatthanijjar asarjadajanehim. Mucchadijananarahidam, gemhadu samano jadi vi appam.

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PATII OF LIBERATION 141 (372) A monk set out on a begging-lour should not go beyond the prescribed limit of land; thus having prior information about the families where it is permissibe ivi the monks to beg for alms, he should wander around in a limited area of land (373) Since sexual intercourse is the root of all irreligiosity and is of the form of a massive accumulation of great defects, the monks invariably refrain there from. (374) When you come across the three forms of women, see in them the reflections of a mother, a daughter and a sister (according to their age) and refrain from telling the stories about women; celibacy becomes worthy of veneration in all the three worlds (375) The fifth great vow for monks who are the followers of right conduct, is renunciation of attachments for all things with a dispassionate mind. (376) What is the use of further argument to those who do not desire to be reborn. The supreme Jina has advised that they should not have attachment even for their body and should refrain from beautifying their bodies (377) A monk can keep only such things which are necessary for the observance of vratas and are not desired by worldly people and are incapable of creating any attachment; anything that may create even a slight attachment is unacceptable to a monk.

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142 SAMANASUTTAM 378. AhAre va vihAre, desaM kAlaM samaM khamaM uvadhiM / jANittA te samaNo, vaTTadi jadi appalevI so // 15 // Ahare va vihare, desar kalam samam khaman uvadhin. Janitta te samano, varadi jadi appalevi so. 379. na so pariggaho vutto, nAyaputteNa tAiNA / mucchA pariggaho vutto, ii vuttaM mahesiNA // 16 // Na so pariggaho vutto, nayaputtena taina Muccha pariggaho vutto, i vuttam mahesina. 380. sannihiM ca na kubejjA, levamAyAe saMjae / pakkhI pattaM samAdAya, niravekkho parivae // 17 // Sannihim ca na kuvvejja, levamayae samjae. Pakkhi pattam samadaya, niravekkho parivvae. 381. saMthArasejjAsaNabhattapANe, appicchayA ailAbhe vi saMte / evapmapANabhitosaejjA, saMtosapAhannarae sa pujjo // 18 // Samtharasejasanabhattapane, appicchaya ailabhe vi samte. Evapmapanabhitosaeja, samtosapahannarae sa pujjo. 382. atyaMgayammi Aicce, puratyA a aNuggae / AhAramAiyaM sabaM, maNasA vi Na patthae // 19 // Atthamgayammi aicce, purattha a anuggae. Aharamaiyam savvan, manasa vi na patthae. 383. saMtime suhumA pANA, tasA aduva thAvarA / jAI rAo apAsaMto, kahamesaNiyaM care? // 20 // Samtime suhuma pana, tasa aduva thavara. Jaim rao apasamto, kahamesaniyam care ?

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PATII OF LIBERATION (378) If in connection with his eating and touring, a monk acts taking into consideration the place, time, needed labour, his own capacity, requisite implements; there would be little bondage of karmas. (379) Jnataputra (Bhagavan Mahavira) has said that an object itself is not possessiveness; what that great saint has said is that attachment to an object is possessiveness. 143 (380) A monk should not collect anything,not even as little as a particle of food sticking to his alms-bowl,as a bird flies away only with its wings so he should wander alone without having any means. (381) Even when blankets,beds, seats, food and drink are available in plenty,a monk who desires only a little and remains self-contented is worthy of adoration. (382) A monk should not desire even in his mind for food,after sun-set and before sun-rise. (383) There are innumerable subtle living beings,mobile as well as immobile,which are invisible in night; how can a monk move around for food at such time? For Private Personal Use Only

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26. samiti guptisUtra 26. Samiti-guptisutra (a) aSTa pravacana - mAtA (a) Asta-pravacana-mata 384. iriyAbhAsesaNA''dANe, uccAre samiI iya / maNaguttI vayaguttI, kAyaguttI ya aTThamA // 1 // Iriyabhasesana dane, uccare sami iya. Managutti vayagutti, kayagutti ya anthama. 385. edAo aTTha pavayaNamAdAo NANadaMsaNacaritaM / rakkhati sadA muNiNo, mAdA puttaM va payadAo // 2 // Edao arha pavayanamadao nanadamsanacarittam. Rakkhamti sada munino, mada puttam va payadao. 386. eyAo paMca samiIo, caraNassa ya pavattaNe / guttI niyattaNe vuttA, asubhatyesu savvaso // 3 // Eyao panca samiuo, caranassa ya pavattane. Gutti niyattane vutta, asubhatthesu savvaso. 387. jaha guttassiriyAI, na hoMti dosA taheva samiyassa / guttITThiya ppamAyaM, ruMbhai samiI sassa // 4 // Jaha guttassiriyai, na homti dosa taheva samiyassa. Guttithiya ppamayam, rumbhai samu sacerhassa. 388. maradu va jiyadu va jIvo, ayadAcArassa NicchidA hiMsA / payadassa Natthi baMdho, hiMsAmetteNa samidIsu // 5 // Maradu va jiyadu va jivo, ayadacarassa niochida himsa. Payadassa natthi bandho, himsamettena samidisu. For Private Personal Use Only

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

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146 SAMANASUTTAM 389. Ahacca hiMsA samitassa jA tU, sA dabbato hoti Na bhAvato u / 390. bhAveNa hiMsA tu asaMjatassA, je vA vi satte Na sadA vadheti // 6 // saMpatti tasseva jadA bhavijjA, sA dabahiMsA khalu bhAvato ya / ajjhatthasuddhassa jadA Na hojjA, vadheNa jogo duhato va'hiMsA // 7 // Ahacca himsa samitassa ja tu, sa davrato hoti na bhavato u. Bhavena himsa tu asamjatassa, je va vi satte na sada vadheti. Sampatti tasseva jada bhavijja, sa davvahimsa khalu bhavato ya. Ajjhatthasuddhassa jada na hoja, vadhena jogo duhato va'hinsa. 391. uccAliyammi pAe, iriyAsamiyassa NiggamaNaTThAe / 392. AbAdhejja kuliMgI, marijja taM jogamAsajja // 8 // Na hi tagghAdaNimitto, baMdho suhumo vi desio samae / mucchA pariggaho ti ya, ajjhappa pamANado bhaNido // 9 // Uccaliyammi pae, Iriyasamiyassa niggamanathae. Abadhejja kulimgi, marija tam jogamasajja. Na hi tagghadanimitto, bandho suhumo vi desio samae. Muocha pariggaho iti ya, ajjhappa pamanado bhanido. 393. paumiNipattaM va jahA, udayeNa Na lipadi siNehaguNajutta / taha samidIhiM Na lippai, sAdhu kAesu iriyaMto // 10 // Pauminipattam va jaha, udayena na lippadi sinehagunajutta. Taha samidihim na lippai, sadhu kaesu iriyamto. 394. jayaNA u dhammajaNaNI, jayaNA dhammassa pAlaNI ceva / tabbuDDhIkarI jayaNA, egaMtasuhAvahA jayaNA // 11 // Jayana u dhammajanani, jayana dhammassa palani ceva. Tawuddhikari jayand, egamtasuhavaha jayana.

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PATII OFLIBERATION 147 (389-390) A monk who is observing the Samitis i.e.vigilant about his activities may commit himsa (injury) through oversight; in such a case, there is only external violence (DravyaHirsa) and not the intemal. On the other hand a negligent person is guilty of the internal violence (Bhava-Himsa) even though no external violence is caused by him by killing being. When an injury is caused through negligence of a person, whether he is ascetic or not there will be both types of violence external (physical) as well as internal (mental). A monk fim in his observance of the samitis will not cause any violence because of the purity of his soul; there will be neither external violence nor internal violence. (391-392) If a tiny living creature is accidentally crushed under the foot of a monk who is careful in respect of his movement, the scriptures state that he will not attract even the slightest of karinic bondage (i.e.he is not responsible for that violence).Just as possessiveness consists in a sese of attachment so the violence consists in the intention of killing. (393) Just as a lotus-leaf possessing the property of smoothness is not touched by water; similarly a monk practising samitis is not touched by karmic bondage in the course of moving around in the midst of living beings. (394) Carefulness (Yatana) is the mother of religion;it is also the protector of religion; it helps the growth of religion and it begets perfect happiness.

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148 SAMANASUTTAM 395. jayaM care jayaM ciTThe, jayamAse jayaM sae / jayaM bhujaMto bhAsato, pAvaM kammaM na baMdhai // 12 // Jayam care jayam citthe, jayamase jayam sae. Jayam bhumjamto bhasamto, pavam kammam na bandhai. ( A ) samiti (a) Samiti 396. phAsuyamaggeNa divA, jugaMtarappehiNA sakajjeNa / jaMtuNa pariharaMteNiriyAsamidI have gamaNaM // 13 // Phasuyamaggena diva, jugamtarappehina sakajjena. Jamtuna pariharamteniriyasamidi have gamanam. 397. iMdiyatye vivajjittA, sajjhAyaM ceva paMcahA / 400. tammuttI tappurakkAre, uvautte iriyaM rie // 14 // Imdiyatthe vivajjitta, sajjhayam ceva pamcaha. Tammutti tappurakkare, uvautte iriyam rie. 398. tahevuccAvayA pANA, bhattaTThAe samAgayA / taM ujjuaM na gacchijjA, jayameva parakkame // 15 // Tahevuccavaya pana, bhattatthae samagaya. Tam ujjuam na gacchijja, jayameva parakkame. 399. na lavejja puTTho sAvajjaM, na niraTTaM na mammayaM / appaNaTThA paraTThA vA, ubhayassantareNa vA // 16 // Na lavejja putttho savajjam, na nirattham na mammayam. Appanattha parattha va, ubhayassantarena va. taheva pharusA bhAsA, gurubhUovaghAiNI / saccA-vi sA na vattavvA, jao pAvassa Agamo // 17 // Taheva pharusa bhasa, gurubhuovaghaini. Sacca-vi sa na vattavva, jao pavassa agamo. For Private Personal Use Only

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PATH OF LIBERATION (395) A monk who moves cautiously, stands cautiously, sits cautiously, sleeps cautiously, eats cautiously and speaks cautiously would not be bounded by the evil karmas. 149 (A) Acts of Carefulness. (396) Iryasamiti consists in walking along a trodden path during day-time when required to move out for any work, looking ahead to a distance of four cubits and avoiding the killing of tiny living creatures. (397) Not paying attention to the objects of sensuous enjoyment and not taking up the study of five types,one should walk cautiously absorbing oneself in the task of walking and giving all out prominence to the task of walking. Note:- The five-fold methods of study are: Reading of sacred texts (Vacana), questioning the teacher (prehana), revision by re-reading (paravartana), pondering over what has already been studied and learnt (anupreksa) and reading illustrative stories (dharmakatha). (398) Similarly, one ought not to walk on straight within the midst of such living beings of all sorts as have gathered together (on the wayside) with a view to feeding themselves this is how one ought to move cautiously. (399) Even when enquired,a monk ought not to utter a sinful word, a senseless word, a heart-rending word either for the sake of oneself, or for the sake of another one, or for the sake of both. (400) The monk should not use harsh words or speak what is harmful to other living beings; even if it is true, because it is sinful. For Private Personal Use Only

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150. SAMANASUTTAM 401. taheva kANaM kANe ti, paMDagaM paMDage tti vaa| vAhiyaM vA vi rogi tti, teNaM core tti no vae // 18 // Taheva kanam kane tti, pardagar pandage tti va. Vahiyam va vi rogi tti, teram core tti no vae. 402. pesunnnnhaaskkks-prnniNdaappsNsaa-vikhaadii| vajjittA saparahiyaM, bhAsAsamidI have kahaNaM // 19 // Pesunnahasakakkasa-paranimdappappasamsa vikahadi. Vajitta saparahiyar, bhasasamidi have kahanan. 403. dilai miyaM asaMdilaM, paDipuNNaM viyaMjiyaM / ayaMpiramaNubbiggaM, bhAsaM nisira attavaM // 20 // Dirham miyam asaididdhah, padipunnam viyamjiyam. Ayampiramanuvviggan, bhasar nisira attavam. 404. dullahA u muhAdAI, muhAjIvI vi dullahA / muhAdAI muhAjIvI, dovi gacchaMti soggaI // 21 // Dullaha u muhadai, muhajivi vi dullaha. Muhadai muhajivi, dovi gacchamti soggaim. 40'3. uggama-uppAdaNa-esaNehiM, piMDaM ca uvadhi sajjaM vaa| sodhaMtassa ya muNiNo, parisujjhai esaNA samidI // 22 // Uggama-uppadana-esanehim, pimdam ca uvadhi sajjarn va. Sodhartassa ya munino, parisujjhai esana samidi. 406. Na balAusAuaTTha, Na sarIrassuvacayaTTha tejaDheM / NANaTThasaMjamaTTha, mANa8 ceva muMjejjA // 23 // Na balausauatham, na sarirassuvacayatha tejaghan. Nanathasanjamartham, jhanargham ceva bhurjeja.

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PATII OF LIBERATION 151 (401) Similarly, he should not call an one-eyed person as one-eyed, and eunuch as eunuch, a diseased person as diseased or a thief as thief. (402) Carefulness in speech (bhasasamiti) consists in avoiding slanderous, ridiculous and speeches blaming others, self-praise or incredible stories. Such speeches conduce neither to the good of oneself nor that of others. (403) A wise monk would speak what he has seen; his speech should be brief, free from ambiguity, clearly expressed, free from prattle and incapable of causing anxiety. (404) It is difficult to find faultless alms-givers; it is more difficult to find one who lives on faultless begging;one who gives faultless alms and the one who lives on faultless begging, both will attain happy state in the next birth. (405) The monk,who begs for a meal,an implement or a bedding in a manner not vitiated by the defects pertaining to their sources, preparation and receiving, practises in a true sense the carefulness (samiti) in respect of begging for alms. (406) A monk should not take food for the sake of (physical) strength, taste, bodily improvement or lustre; but only for acquisition of knowledge, self-restraint and meditation.

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152 SAMANASUTTAM 407. jahA dumassa pupphesu, bhamaro Aviyai rsN| 408. Na ya purpha kilAmei, so ya pINei appayaM // 24 // emee samaNA muttA, je loe saMti sAhuNo / vihaMgamA va pupphesu, dANabhattesaNeravA // 25 // Jaha dumassa pupphesu, bhamaro aviyai rasam. Na ya puppham kilamei, so ya pirei appayam. Emee saman, mutta, je loe samti sahuno. Vihangama va pupphesu, danabhattesaneraya. 409. AhAkamma-pariNao, phAsuyabhoI vi baMdhao hoii| suddhaM gavesamANo, AhAkamme vi so sukho // 26 // Ahakamma-parinao, phasuyabhoi vi bandhao hoi. Suddham gavesamano, ahakamme vi so suddho. 410. cakkhusA paDilehittA, pamajjejja jayaM jii| Aie nikkhivejjA vA, duhaovi samie sayA // 27 // Cakkhusa padilehitta, pamajjqja jayam jai. Aie nikkhivejja va, duhaovi samie saya. 411. egate accitte dUre, gUDhe visAlamavirohe / uccArAdiccAo, padiThAvaNiyA have samidI // 28 // Egarte accitte dure, gudhe visalamavirohe. Uccaradiocao, padithavaniya have samici. (i) gupti (i) Gupti 412. saMraMbhasamAraMbhe, AraMbhe ya taheva ya / maNaM pavattamANaM tu, niyattejja jayaM jaI // 29 // Samrambhasamarambhe, arambhe ya taheva ya. Manam pavattamanam tu, niyattejja jayam jai.

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PATH OF LIBERATION 153 (407 & 408) Just as a bee sips the sap of a tree flowers without injuring the flowers and pleases itself,similarly in this world the monks who properly observe the monastic code of conduct and are free from all possessions are engaged in begging for meal and other things heeded (from householders without being burden on them) as the bees procure nourishment from flowers. (409) A monk who entertains in his mind the idea of having a violently prepared meal;binds down karmas even if he is actually having a non-violently prepared meal. On the other hand, a monk who always looks for a pure (non-violently prepared) meal is pure (blameless) even if perchance he gets a violently prepared meal. (410) If a monk attentively undertakes the required visual inspection and cleaning while receiving or placing down things, he always practises the concerned two-fold samiti (i.e. samiti in respect of receiving and placing things). (411) A monk should answer his calls of nature at a place which is solitary, free from insects and grass, concealed, spacious, free from objection-this is observance of Utsarga Samiti. I. Self-Control: (412) An attentive monk should prevent his mind from indulging in evil thoughts (samrambha), collection of impliments which cause harm to. others (samarambha) and evil actions (arambha).

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SAMANASUTTAM 413. saMraMbhasamAraMbhe, AraMbha ya taheva ya / vayaM pavattamANaM tu, niyattejja jayaM jaI // 30 // Samrambhasamarambhe, arambhe ya taheva ya. Vayam pavattamanam tu, niyattejja jayam jai. 154 414. saMraMbhasamAraMbhe, AraMbhammi taheva ya / kAyaM pavattamANaM tu, niyattejja jayaM jaI // 31 // Samrambhasamarambhe, arambhammi taheva ya. Kayam pavattamanam tu, niyattejja jayam jai. 415. khettassa varDa Nayarassa, khAiyA ahava hoi pAyAro / taha pAvassa giroho, tAo guttIo sAhussa // 32 // Khettassa vai nayarassa, khaiya ahava hoi payaro. Taha pavassa niroho, tao gutao sahussa. 416. eyA pavayaNamAyA, je sammaM Ayare muNI / se khiSpaM savvasaMsArA, vippamuccai paMDie // 33 // Eya pavayanamaya, je sammam ayare muni. Se khippam savvasamsara, vippamuccai pandie. 27. AvazyakasUtra 27. Avasyakasutra 417. paricattA parabhAvaM, appANaM jhAdi NimmalasahAvaM / appavaso so hodi hu, tassa du kammaM bhaNati AvAsaM // 1 // Paricatta parabhavam, appanam jhadi nimmalasahavam. Appavaso so hodi hu, tassa du kammam bhanamti avasam. For Private Personal Use Only

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PATH OF LIBERATION 155 (413) An attentive monk should control his speech as soon as it is inclined towards the thought of evil expression efforts for evil expression and evil expression. (414) An attentive monk should bring under control his body as soon as it is inclined towards a mental plan for causing misery,collection of impliments to others to cause misery to others and action causing misery to others. (415) As a fence protects a field, a ditch or a rampart protects a city, so the guptis (i.e.control of mind,speech and body) protect a monk from sins. (416) A monk who practises these eight mother-precepts by his righteous conduct is a wise person who will be liberated quickly from all bondages of mundane existence. 27.PRECEPTS ON OBLIGATORY DUTIES (417) He who contemplates over the pure nature of soul after renouncing all alien states of mind, becomes really engrossed in himself; this act is called a (real) "obligatory duty".

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156 SALMANASUTTAM 418. AvAsaeNa hINo, panbhaTTho hodi caraNado samaNo / pubuttakameNa puNo, tamhA AvAsayaM kujjA // 2 // Avasaena hino, pabbhattho hodi caranado samano. Purwuttakamena puno, tamha avasayam kuja. 419. paDikamaNapahudikiriyaM, kubrvato Nicchayassa cArittaM / teNa du virAgacarie, samaNo abbhuTido hodi // 3 // Paaikamanapahudikiriyam, kuvvamto nicchayassa carittan, Tena du viragacarie, samano abbhurthido hodi. 420. vayaNamayaM paDikamaNaM, vayaNamayaM paccakhANa NiyamaM ca / AloyaNa vayaNamayaM, taM savvaM jANa sajjhAuM // 4 // Vayanamayam padikamanam, vayanamayam paccakhana niyamam ca. Aloyana vayanamayam, tam savvam jana sajjhaum. 421. jadi sakkadi kAdu je. paDikamaNAdiM karejja jhANamayaM / sattivihINo jA jai, sahahaNaM ceva kAyavvaM // 5 // Jadi sakkadi kadum je, padikamanadim karejja jhanamayar. Sattivihiro ja jai, saddahanam ceva kayavvam. 422. sAmAiyaM cauvIsatthao vaMdaNayaM / paDikkamaNaM kAussaggo pancakkhANaM // 6 // Samaiyam cauvisatthao vamdanayam. Padikkamanam kaussaggo pacakkhanam. 423. samabhAvo sAmaiyaM, taNakaMcaNa-sattumittavisao ti / nirabhissaMgaM cittaM, uciyapavittippahANaM ca // 7 // Samabhavo samaiyam, tanakamcana-satrumittavisao tti. Nirabhissangam cattam, uciyapavitrippahanam ca.

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PATH OF LIBERATION 157 (418) That monk who does noi practise the obligatory uties, will fall from (the path of) right conduct, he should observe them following the order set forth. (419) One who performs acts like repentance (pratikramana) etc.attains right conduct viewed from the standpoint of niscayanaya,certainly,on account of that, a monk becomes steadfast in a conduct devoid of attachment. (420) Repentance for past evil acts (pratikrainana), renunciation form future evil acts (pratyakhyana), vow to refrain from evil acts (niyama), confession of evil acts (alocana) all these are the forms of verbal expressions and so they constitute study (Svadhyaya). (421) One who has capacity to practise repentance, should do it by contemplation : a person having no such capacity, ought to have faith in its efficacy. (422) The six obligatory duties are (1) Equanimity (Samayika), (2) Prayer of the twenty-four Jinas (Caturvimsatistava), (3) Obeisance (Vandana), (4) repentance (Pratikramana), (5) bodily steadiness to meditate upon soul (Kayotsarga), and (6) renunciation from future evil acts (Pratyakhyana). (423) To treat as equal a blade of grass and gold, an enemy and a friend, as also to develop a mind devoid of all attachment and predominantly incline towards performing proper acts this is what constitutes samayika.

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158 SAMANASUTTAN 424. vayaNoccAraNakiriyaM paricattA viiyraaybhaavenn| jo jhAyadi appANaM, paramasamAhI have tassa // 8 // Vayanoccaranakiriyan, pariculta viyarayabhavena. Jo jhayadi appanam, paramasamahi have tassa. 425. virado sabbasAvajje, tigutto pihididio / tassa sAmAigaM ThAI, idi kevalisAsaNe // 9 // Virado savvasavajje, tigutto pihidirdio. Tassa samaigam thai, idi kevalisasane. 426. jo samo savvabhUdesu, thAvaresu tasesu vaa| tassa sAmAyigaM ThAI, idi kevalisAsaNe // 10 // Jo samo savabhudesu, thavaresu tasesu va. Tassa samayigam thoi, idi kevalisasane. 427. usahAdijiNavarANaM, NAmaNiruttiM guNANukittiM ca / kAUNa accidUNa ya, tisuddhipaNamo thavo Neo // 11 // Usahadijinavaranam, namaniruttim gunanukittim ca. Kauna acciduna ya, tisuddhipanamo thavo neo. 428. dabbe khette kAle, bhAve ya kayAvarAhasohaNayaM / jiMdaNagarahaNajutto, maNavayakAyeNa paDikkamaNaM // 12 // Davve khette kale, bhave ya kayavarahasohanayam. Nindanagarahanajutto, manavayakayena padikkamanan. 429. AlocaNaNiMdaNagarahaNAhiM abbhuTTio akaraNAe / taM bhAvapaDikkamaNaM, sesaM puNa dabado bhaNi // 13 // Alocananimdanagarahanahim abbhutthio akaranae. Tam bhavapadikkamanam, sesam puna davvado bhaniar.

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PATII OF LIBERATION 159 (424) Having renounced all utterance of a word and having developed a state of mind devoid of attachment one who concentrates thought on one self is verily possessed of the supreme type of meditation (called parama samadhi or samayika) (425) One who refrains from all sinful acts whatsoever, who practises the three controls (guptis),who has one's sense-organs under control is alone possessed of a steadfast samayika this is what has been proclaimed in the discipline freached by omniscients. (426) One who treats as equal all the living beings whether mobile or immobile is alone possessed of a steadfast samayika this is what has been proclaimed in the discipline preached by omniscients. (427) To elucidate the names of and to devotedly speak about the virtuous qualities of the great Jina Rsabha etc. as also to offer them a worship this is what constitutes stava (caturvimsatistava or praising the twenty-four tirthankaras) pure in a three fold fashion (i.e.in respect of mental states, speech and bodily acts). (428) A monk practises repentance if being filled with a sense of censure and remorse about himself, he makes a search, with his mind, expression and action, of faults committed by him with reference to any substance, place, time and modes. (429) If after having confessed, blamed and condemned an offence committed by him (a monk) makes resolve not to repeat this offence in the future; it is a real repentance on his parteverything else done in this connection constitutes but a formal repentance.

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160 SAMANASUTTAM 430. icchAya aNuNNavaNA, avvAvAhaM yajatt avaNAya / avarAha - sAmaNA vi, va chaTTANA huMti baMdaNa e // 14 // Icchaya anurnavana, avvavaham yajatta avanaya. Avaraha samana vi, va chatthana humti vardana e. 431. viNaovayAra mANassa bhaMjaNA, pUjaNA gurujaNassa / titthayarANaya ANA - suyadhammA rAhaNA kiriyA // 15 // Vinaovayara manassa-bhamjana pujana gurujanassa. Titthayaranaya ana suyadhamma rahana kiriya. - 432. mottUNa vayaNarayaNaM, rAgAdIbhAvavAraNaM kiccA / appANaM jo jhAyadi, tassa du hodi tti paDikammaNaM // 16 // Mottuna vayanarayanam, ragadibhavavaranam kicca. Appanam jo jhayadi, tassa du hodi tti padikammanam. 433. jhANaNilINo sAhU, paricAgaM kuNai savvadosANaM / 1 tamhA du jhANameva hi savva'dicArassa paDikkamaNaM // 17 // Jhananilino sahu, paricagam kunai savvadosanam. Tamha du jhanameva hi, savva'dicarassa padikkamanam. 434. devassiyaNiyamAdisu, jahuttamANeNa uttakAlamhi / jiNaguNaciMtaNajutto, kAusaggo taNuvisaggo // 18 // Devassiyaniyamadisu, jahuttamanena uttakalamhi. Jinagunacimtanajutto, kausaggo tanuvisaggo. 435. je kei uvasaggA, devamANUsa-tirikkha'cedaNiyA / te savve adhiAse, kAusagge Thido saMto // 19 // Je kei uvasagga, devamanusa-tirikkha cedaniya. Te save adhiase, kausagge thido sarto. For Private Personal Use Only

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PATII OF LIBERATION 161 (430) Obeisance is of six kinds: (1) Expression of desire for salutation; (2) to obtain the permission of his preceptor to go to any place determined by him; (3) to express a desire for completion of religious acts; (4) to go on a pilgrimage with full self-control; (5) Conquest over senses; and (6) to pray for pardon for faults conmitted through mistake. (431) Humility is a must; it dispels pride; it amounts to worship of the preceptor and tirthankaras and it is the obedience of scriptural tenets. (432) A monk who meditates upon his soul after renunciation of attachment and other passions, refraining from talking about them, practises repentance in the true sense. (433) A monk who becomes absorbed in meditation renounces all faults; therefore meditation alone is real repentance for all transgressions. (434) At the time of daily ceremonials etc.the renunciation of attachment for one's own body at the prescribed time, for the prescribed period and with one's mind concentrated on the virtuous qualities of Jinas this is what constitutes kayotsarga (an immobile state of body). (435) While performing the kayotsarga one ought to face patiently all the obstacles that might be placed in one's way by a god, a man, an animal, or by the inanimate nature,

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162 SAMANASUTTAM 436. motUNa sayalajappa maNAgayasuhamasuhavAraNaM kiccA / appANaM jo jhAyadi, paccakkhANaM have tassa // 20 // Mortuna sayalajappa managayasuhamasuhavaranam kicca. Appanam jo jhayadi, paarakkhanam have tassa. 437. NiyabhAvaM Na vi muccai, parabhAvaM va gehae keiN| jANadi passadi savaM, so'haM idi ciMtae NANI // 21 // Niyabhavar na vi muccai, parabhavam neva genhae kein. Janadi passadi sawan, so'ham idi cimtae nani. 438. jaM kiMci me duccaritaM, savvaM tiviheNa vosire / sAmAiyaM tu tivihaM, karemi savvaM NirAyAraM // 22 // Jam kimci me duccaritan, savvam tivihena rosire. Samaiyar tu tivihar, karemi savvar nirayaram. 28. tapasUtra Tapasutra (a) bAhyatapa (a) Bahyatapa 439. jattha kasAyaNiroho, baMbhaM jiNapUyaNaM aNasaNaM ca / so sabbo ceva tavo, visesao muddhaloyaMmi // 1 // Jattha kasayaniroho, bambham jinapuyanam anasanam ca. So savvo ceva tavo, visesao muddhaloyammi. 440. so tavo duviho vutto, bAhiraaMtaro thaa| bAhiro chabbiho vutto, evamabhaMtaro tavo // 2 // So tavo duviho vutto, bahirabbhamtaro taha. Bahiro chawiho vutto, evamabbhamtaro tavo.

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PATU OF LIAERATION 163 (436) He who having given up all sorts of talking about and having detached himself from all future thought activities, good and evil; meditates upon his soul,practises renunciation of future evil acts - pratyakhyan a in a true sense. (437) That, which never gives up its own nature, that which never assumes another one's nature, that which knows and sees everything whatsoever is 'T'.Thus should be the meditation of an intelligent person. (438) Whatever evil act has been performed by me that I renounce in a three fold fashion (i.e. through mind, speech and body) and I perform samayika in a threefold fashion without any transgression. 28.PRECEPTS ON PENANCE (A) External Penance (439) Everything celibacy,worship of Jina and fasting done to check the passions is penance;specially according to the simple people. (440) That penance is said to be of two types viz. external and internal. The external penance is again of six types and so is internal penance.

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SAMANASUTTAN 441. aNasaNamUNoyariyA, bhikkhAyariyA ya rspriccaao| kAyakileso saMlINayA ya, bajjho tavo hoi // 3 // Anasanamunoyariya, bhikkhayariya ya rasapariccao. Kayakileso samlinaya ya, bajho tavo hoi. 442. kammANa Nijjaralai, AhAraM pariharei lIlAe / egadiNAdipamANaM, tassa tavaM aNasaNaM hodi // 4 // Kammana nijjaratham, aharam pariharei tilae. Egadinadipamanam, tassa tavam anasanan hodi. 443. je payaNubhattapANA, suyaheU te tavassiNo samae / jo a tavo suyahINo, bAhirayo so chuhAhAro // 5 // Je payanubhattapana, suyaheu te tavassino samae. Jo a tavo suyahino, bahirayo so chuhaharo. 444. so nAma aNasaNatavo, jeNa maNo'maMgulaM na ciMtei / jeNa na iMdiyahANI, jeNa ya jogA na hAyaMti // 6 // So nama anasanatavo,jena mano'mamgulam na cittei. Jena na imdiyahani, jena ya joga na hayart. 445. balaM thAmaM ca pehAe, saddhAmAroggamapaNo / khettaM kAlaM ca vinAya, tahappANaM nijuMjae // 7 // Balar thamar ca pehaye, saddhamaroggamappano. Khettam kalam ca vinnaya, tahappanan nijumjae. 446. uvasamaNo akkhANaM, uvavAso vaNNido samAseNa / tamhA bhuMjaMtA vi ya, jididiyA hoMti uvavAsA // 8 // Uvasamano akkhanan, uvavaso vannido samasena. Tamha bhunjata vi ya, jidimdiya horti uvavasa.

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PATHIOF LIBERATION 165 (441) (1) Fasting, (2) eating less than one's normal diet, (3) begging for alns (4) giving up of delicacies. (5) mortification of body, (6) lonely residence-these are the external penances. (442) He who voluntarily gives up food for a day or so, for purging the soul from Karmas practises the external penance of fasting. (443) A monk who takes a little food for undertaking study of scriptures is said to be a tapasvi (i.e., one practising the penance), according to scriptures. The penance of fasting without scriptural study amounts only to starving. (444) Fasting is penance when the person observing it does not entertain any inauspicious thoughts, when it does not result in bodily weakness, and when the activities of mind, speech and body remain unimpaired. (445) A person should decide upon fasting after taking into consideration his physical strength, stamina,faith,state of health, place and time. (446) In short, subjugation of senses is also described as fasting; therefore those who have conquered their senes, are said to be fasting, though they maybe taking food.

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166 SAMANASUTTAN 447. chaTThaTThamadasamaduvAlasehi, abahusuyassa jA sohI / tatto bahutaraguNiyA, havijja jimiyassa nANissa // 9 // Chathatthamadasamaduvilaschin, abahusuyassa ja sohi. Tatto bahutaraguniya, havissa jimiyassa nanissa. 448. jo jassa u AhAro, tatto omaM tu jo kare / jahanneNegasityAI, evaM dabveNa U bhave // 10 // Jo jassa u aharo, tatto omar tu jo kare. Jahannenegasittha, evam davvena u bhave. 449. goyarapamANadAyaga-bhAyaNaNANAvidhANa jaM gahaNaM / taha esaNassa gahaNaM, vividhassa ya vuttiparisaMkhA // 11 // Goyarapamanadayaga-bhayanananavidhana jarn gahanam. Taha esanassa gahanar, vividhassa ya vuttiparisarikha. 450. khIradahisappimAI, paNIyaM pANabhoyaNaM / parivajjaNaM rasANaM tu, bhaNiyaM rasavivajjaNaM // 12 // Khiradahisappindi, paniyam panabhoyanam. Parivajanam rasanam tu, bhaniyam rasavivajanam. 451. egaMtamaNAvAe, ityIpasuvivajjie / sayaNAsaNasevaNayA, vivittasayaNAsaNaM // 13 // Egamtamanavae, ithipasuvivajjie. Sayanasanasevanaya, vivittasayanasanan. 452. ThANA vIrAsaNAIyA, jIvassa u suhAvahA / uggA jahA dharijjaMti, kAyakilesaM tamAhiyaM // 14 // Thana virasanaiya, jivassa u suhavaha. Ugga jaha dharijjarti, kayakilesar tamahiyain.

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PATII OF LIBERATION (447) The purity (of self) achieved by one who is wellversed in scriptures, though regularly takes food, would be many times more than the purity of a person who is ignorant of scriptures, though he may fast for two, three, four or five days. 167 (448) A person, who takes food less even by a morsel than his usual diet, is said to practise penance called formal unodari (partial fasting). (449) If one procures alms after having taken various sorts of decisions as to their amount, their donor,their containingvessel or as to their various types of contents, one performs the penance called vrttiparisankhyana i.e.limiting the things begged for. (450) A monk who avoids delicious food like milk, curds, butter and taking his food on leaf, practises the penance of rasaparityaga (renunciation of delicious dishes). (451) The penance of having his bed and seat in a solitary and unfrequented place, shunned by women and animals, is called Viviktasayyasana (i.e. solitary residence). (452) Adapting harsh bodily postures like virasana etc.which cause bliss in a soul, constitute the penance called kayaklesa (mortification of body). For Private Personal Use Only

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168 SAMANASUTTAM 453. suheNa bhAvidaM gANaM, duhe jAde viNassadi / tamhA jahAbalaM joI, appA dukkhehi bhAvae // 15 // Suhema bhavidam nanam, duhe jade vinassadi. Tamha jahabalam joi, appa dukkhehi bhavae. 454. Na dukkhaM Na sukhaM vA vi, jahAhetu tigicchiti / 455. tigicchie sujuttassa, dukkhaM vA jai vA suhaM // 16 // mohakkhae u juttassa, dukkhaM vA jai vA suhaM / mohakkhae jahAheu, na dukkhaM na vi vA suhaM // 17 // Na dukkhan na sukhar va vi, jahahetu tigicchiti. Tigicchie sujuttassa, dukkhar va jai va suhar. Mohakkhae u juttassa, dukkham va jai va suham. Mohakkhae jahlheu, na dukkha na vi va suhan. (A) Abhyantaratapa (a) Abhyantaratapa 456. pAyacchittaM viNao, veyAvacvaM taheva sajjhAvo / jhANaM ca viussaggo, eso abhitaro tavo // 18 // Payacchittam vinao, veyavaccan taheva sajhavo. Jhanam ca viussaggo, eso abbhimtaro tao. 457. vada-samidi-sIla-saMjama-pariNAmo karaNaNiggaho bhAvo / so havadi pAyacchittaM, aNavarayaM ceva kAyabbo // 19 // Vada-samidi-sila-samjama-parinamo karananiggaho bhavo. So havadi payacchittar, anavarayam ceva kuyavvo. 458. kohAdi-sagabbhAva-kkhayapahudi-bhAvaNAe NiggahaNaM / pAyacchittaM bhaNidaM, NiyaguNaciMtA ya Nicchayado // 20 // Kohadi-sagabbhava-kkhayapahudi-bhavanae niggahanan. Payacchittam bhanidar, niyagunacimta ya nicchayado.

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PATH OF LIBERATION 169 (453) The knowledge acquired at a time when one experiences convenience vanishes away when one begins to experience inconvenience. Hence (at the time of acquiring knowledge) a yogin ought to put himself to inconvenience keeping in mind his capacity for tolerance. (454 & 455) Neither an experience of pain nor an experience of pleasure is an appropriate cause for curing an ailment but one who conducts one's life well, gets cured either by way of pain or by way of pleasure. Likewise, one engaged in putting an end to one's delusion might experience either pain or pleasure but neither pain nor pleasure is what puts an end to one's delusion. (A) INWARD PENANCE (456) Internal penance is (of six kinds): (1) Atonement for sins, (2) humility, (3) serving his preceptor, (4) self-study of scriptures (5) meditation and (6) Steadiness of body while in meditation. (457) The effects of observance of a vow, carefulness, continence, self-control and subjugation of the senses, these bring about atonement; they are to be practised incessantly. (458) Thinking of controlling anger and other thoughts, passification of intense thoughts, contemplation of one's own virtues-these constitute atonement from the real view-point.

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179 SAMANASUTTAN 459. gaMtANaMtabhaveNa, samajjia-suhaasuhakammasaMdoho / tavacaraNeNa viNassadi, pAyacchittaM tavaM tamhA // 21 // Namtanamtabhavena, samajia-suhaasuhakammasamdoho. Tavacaranena vinassadi, payacchittam tavam tamha. 460. AloyaNa paDikamaNaM, ubhayavivego tahA viussaggo / tava chedo mUlaM vi ya, parihAro ceva sahahaNA // 22 // Aloyana padikamanam, ubhayavivego taha viussaggo. Tava chedo mulam vi ya, pariharo ceva saddahana. 461. aNAbhogakidaM kammaM, jaM ki pi maNasA kadaM / taM savaM Alocejja hu, avvAkhitteNa cedasA // 23 // Anabhogakidam kammam, jam kim pi manasa kadam. Tam savvam aloccejja hu, avvakhittena cedasa. 462. jaha bAlo japaMto, kajjamakajjaM ca ujnuyaM bhaNai / taM taha AloijjA, mAyAmayavippamukko vi // 24 // Jaha balo jampanto, kajjamakajjam ca ujjuyam bhanai. Tam taha aloijja, mayamayavippamukko vi. 463. jaha kaMTaeNa viro, savaMge veyaNahio hoi / 464. taha ceva uddhiyammi u, nissallo nibuo hoi // 25 // evamaNuddhiyadoso, mAillo teNaM dukkhio hoi / so ceva cattadoso, suvisuddho nibuo hoi // 26 // Jaha kamtaena viddho, savvarge veyanaddio hoi. Taha ceva uddhiyammi u, nissallo nivuo hoi. Evamanuddhiyadoso, maillo tenar dukkhio hoi. So ceva cattadoso, suvisuddho nivvuo hoi.

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PATH OF LIBERATION 171 (459) The multitude of auspicious and in-auspicious Karmas accumulated during endless transmigration can be destroyed by practice of penances; so, the atonement (expiation) is called the penance. (460) Confession, repentance, both confession and repentance, judicious discrimination, renunciation, penance, partial reduction of seniority, absolute exclusion for a particular time from sangh and reiteration of faith (i.e.absolute exclusion) (these ten constitute atonement). (461) An evil act done unintentionally or intentionally all this has to be confessed with an unperturbed mind. (462) Just as a child speaks of its good and bad acts in a straight-forward manner, similarly one ought to confess one's guilt with a mind free from deceit and pride. (463 & 464) He who is pricked by a thom feels the pain all over his body (but) becomes free from such pain when the thorn is removed. Similarly, he who hides his faults fraudulently, becomes miserable; he who confesses his faults honestly becomes pure and free from mental affliction.

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172 SAMANASUTTAN 465. jo passadi appANaM, samabhAve saMThavittu pariNAmaM / AloyaNamidi jANaha, paramajiNaMdassa uvaesaM // 27 // Jo passadi appanam, samabhave samthavittu parinamam. Aloyanamidi janaha, paramajinaidassa uvaesar. 466. abbhuTThANaM aMjalikaraNaM, tahevAsaNadAyaNaM / gurubhattibhAvasussUsA, viNao esa viyAhio // 28 // Abbhuthanam anjalikaranan, rahevasanadayanan. Gurubhattibhavasussusa, vinao esa viyahio. 467. dasaNaNANe viNao, carittatava-ovacArio vinno| paMcaviho khalu viNao, paMcamagaiNAigo bhaNio // 29 // Damsananane vinao, caritatava-ovacario vinao. Parncaviho khalu vinao, pancamagainaigo bhanio. 468. ekammi hIliyammi, hIliyA huMti te save / ekammi pUiyammi, pUiyA huMti sabbe // 30 // Ekammi hiliyammi, hiliya humti te savve. Ekammi puiyammi, puiya hunti savve. 469. viNao sAsaNe mUlaM, viNIo saMjao bhave / viNayAo vippamukkassa, kao dhammo ko tavo ? // 31 // Virao sasane mular, vinio samjao bhave. Vinayao vippamukkassa, kao dhammo kao tavo ? 470. viNao mokkhadAraM, viNayAdo saMjamo tavo NANaM / viNaeNArAhijjadi, Airio sabasaMgho ya // 32 // Vinao mokkhaddaram, vinayado sarjamo tavo nanam. Vinaenarahijjadi, airio savvasamgho ya.

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PATII OF LIBERATION 173 (465) He who realises his own soul after attaining mental equanimity achieves confession-know this to be the advice of the supreme Jina. (466) To get up at the arrival of an elder to welcome him with folded hands, to offer him (an honoured) seat, to serve him with a feeling of devotedness-these constitute humility. (467) Humility is of five kinds; humility in faith, in knwledge, in conduct, in penance and in decorum or etiquette, these lead to liberation i.e.the fifth state. (468) If one (elder) is insulted, it amounts to an insult to all; if one is venerated, all of them are venerated. (469) Humility is the basic (virtue) according to Jaina scripture; a person of humility acquires self-restratint. Where is religion and where is penance to one who has lost humility? (470) Humility is the gateway to liberation;through humility one acquires self-restraint, penance and knowledge. By humility one honours the Acarya and the Sangh (i.e.the entire community of religious people).

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174 SAMANASUTTAM 471. viNayAhIyA vijjA, deti phalaM iha pare ya logammi / na phalaMti viNayahINA, sassANi va toyhiinnaaii||33|| Vinayahiya vija, denti phalan iha pare ya logammi. Na phalamti vinayahina, sassani va toyahinais. 472. tamhA savapayatte, viNIyattaM mA kadAi chaMDejjA / appasudo vi ya puriso, khavedi kammANi viNaeNa // 34 // Tamha savvapayatte, viniyattam ma kadai chamdejja. Appasudo vi ya puriso, khavedi kammani vinaena. 473. sejjogAsaNisejjo, tahovahipaDilehaNAhi uvaggahide / AhAroMsahavAyaNa-vikicaNaM vNdnnaadiihiN||35|| Sejjogasanisejjo, tahovanipadilchanahi uvaggahide. Aharosahavayana-vikincanam vandanadihir. 474. addhANateNasAvada-rAyaNadIrodhaNAsive ome| vejjAvaccaM uttaM, saMgahasArakkhaNovedaM // 36 // Addhanatonasavada-rayanadirodhanasive ome. Vejavascam uttarm, samgahasarakkhanovedam. 475. pariyaTTaNA ya vAyaNA, paDicchaNANuvehaNA ya dhmmkhaa| thudimaMgalasaMjutto, paMcaviho hoi sajjhAo // 37 // Pariyasana ya vayana, padicchananuvehana ya dhammakaha. Thudimamgalasamjutto, pamcaviho hoi sajjhao. 476. pUyAdisu Niravekkho, jiNa-satthaM jo paDhei bhattIe / kammamala-sohaNaTTha, suyalAho suhayaro tassa // 38 // Puyadisu niravekkho, jina-satthar jo padhei bhattie. Kammamala-sohanathain, suyalaho suhayaro tassa.

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PATII OF LIBERATION 175 (471) Learning acquired with humility proves fruitful in this world and in the other world; just as a plant cannot grow without water, learning will not be fruitful without humility. (472) Therefore, one should not abandon humility at any cost. Even a person with less scriptural knowledge can annihilate his Karmas, if he has humility. (473) The service to a monk (vaiyavstya) consists in providing him bed, residence, seat, proper cleaning of his implements etc. and then arranging for his food, medicine, a reading of scriptural text, a proper disposal of refuse with proper respect. (474) Offering protection to and taking care of a monk who becomes fatigued on his way, is threatened by a thief, a wild animal, a king or obstructed by river or gets afflicted by a contagious disease or famine, is service to a monk (vaiyavrtya). (475) Study of scriptures (svadhyaya) is of five kinds : (1) reading of scriptural text (2) questioning (3) repitition (4) pondering over and (5) narration of religious discourses opening with auspicious praise (of Jina). (476) He who studies scriptures with devotion without any desire for personal praise and honour or purging of his Karmic pollution, will have the benefit of scriptural knowledge conducive to his happiness.

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176 SAMANASUTTAM 477. sajjhAyaM jANaMto, paMciMdiyasaMvuDo tigutto ya / hoi ya ekaggamaNo, viNaeNa samAhio sAhU // 39 // Sajjhayar janaito, pamcimdiyasanvudo tigutto ya. Hoi ya ekaggamano, vinaena samahio sahu. 478. NANeNa jjhANasijjhI, jhANAdo sabakammaNijjaraNaM / NijjaraNaphalaM mokkhaM, NANamAsaM tado kujjA 40 // Nanena ihanasijjhi, jhanado savvakammanijjaranan. Nijjaranaphalam mokkham, nanabbhasam tado kuja. 479. bArasavihammi vi tave, abhiMtarabAhire kuslditthe| na vi atthi na vi ya hohI, sajjhAyasamaM tavokammaM // 41 // Barasavihammi vi tave, abbhimtarabahire kusaladighe. Na vi atthi na vi ya hohi, sajjhayasamam tavokamman. 480. sayaNAsaNaThANe vA, je u bhikkhU na vAvare / kAyassa viussaggo, chaTTho so parikittio // 42 // Sayanasanathane va, je u bhikkhu na vavare. Kayassa viussaggo, chatho so parikittio. 481. dehamaijaDDasuddhI, suhadukkhatitikkhayA aNuppehA / jhAyai ya suhaM jhANaM, egaggo kAusaggammi 43 // Dehamaijaddasuddhi, suhadukkhatitikkhaya anuppeha. Thayai ya suhar jhanam, egaggo kausaggammi. 482. tesiM tu tavo Na sukho, nikkhaMtA je mahAkulA / jaM nevanne viyANaMti, na silogaM pavejjai // 44 // Tesir tu tavo na suddho, nikkhamta je mahakula. Jam nevanne viyananti, na silogan pavejai.

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PATU OF LIBERATION 177 (477) A monk who has studied the scriptures keeps his five sense organs under control, practises the three guptis i.e. the control over one's mind, speech and body, concentrates his mind and observes humility. (478) Perfect meditation is attained through knowledge and destruction of Karmas by meditation; liberation is the fruit of destruction of Karmas; hence; one should be engaged constantly in acquisition of knowledge (479) Among the twelve penances, internal and external which are experienced by one wise person, there is no penance, that equals or will be equal to the study of scriptures. (480) A monk who makes no movements of his body while sleeping, sitting or standing and checks all activities of his body is said to observe the sixth penance of bodily steadiness. (481) The benefits of practising meditation with bodily steadiness are: removal of bodily and mental lethargy, development of capacity to bear pain as well as pleasure, acquisition of deep reflection, and enhanced power of concentration in pure meditation. (482) The.penance of those who are born in noble families and have renounced their homes will not be pure, if they practise it for praise and honour; those who desire to attain purity must practise penance unnoticed and without any desire for praise.

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178 SAMANASUTTAM 483. nANamayavAyasahio, sIlujjalio tavo mao aggii| saMsArakaraNabIyaM, dahai davaggI va taNarAsiM // 45 // Nanamayavayasahio, silujjalio tavo mao aggi. Samsarakaranabiyam, dahai davaggi va tanarasin. 29. dhyAnasUtra 29. Dhyanasitra 484. sIsaM jahA sarIrassa, jahA mUlaM dumassa ya / sabassa sAdhudhammassa, tahA jhANaM vidhIyate // 1 // Sisam jaha sarirassa, jaha mulam dumassa ya. Savvassa sadhudhammassa, taha jhanam vidhiyate. 485. jaM thiramajjhavasANaM, taM prANaM jaM calaMtayaM cittaM / taM hojna bhAvaNA vA, aNupehA vA ahava ciMtA // 2 // Jam thiramaj havasanam, tam jhanam jam calamtayam cimta. Tam hojja bhavana va, anupeha va ahava cimta. 486. lavaNa va salilajoe, jhANe cittaM vilIyae jassa / tassa suhAsuhaDahaNo, appAaNalo payAsei // 3 // Lavana wa salilajoe, jhane citam vilayae jassa. Tassa suhasuhadahano, appaanalo payasei. 487. jassa na vijjadi rAgo, doso moho va jogprikmmo| tassa suhAsuhaDahaNo, jhANamao jAyae aggI // 4 // Jassa na vijjadi rago, doso moho va jogaparikammo. Tassa suhasuhadahano, jhanamao jayae aggi.

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PATH OF LIBERATION 179 (483) The fire of penance which is set ablaze by righteous character when combined with the wind of Right knowledge, will burn the seed of karma which is the cause of mundane existence, like a forest-fire which burns heap of grass. 29. PRECEPTS ON MEDITATION (484) Meditation is enjoined on a monk as the most vital part of his religion, just like the head to a body and the roots to a tree. (485) A steady state of mind constitutes meditation while an active mind might be engaged in either contemplation or deep reflection or thinking. (486) Just as salt dissolves due to its contact with water, similarly if the mind becomes absorbed in meditation, the fire of soul shines brightly, burning the auspicious and inauspicious karmas. (487) If a person is free from attachment, hatred, delusion and activities of the mind, speech and body, he becomes filled with fire of meditation that burns the auspicious and inauspicious Karmas.

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180 SAMANASUTTAM 488. puvAbhimuho uttaramuho va, hoUNa sui-smaayaaro| jhAyA samAhijutto, suhAsaNatyo suisarIro // 5 // Puwabhimuho uttaramuho va, holina sui-samayaro. Jhaya samahijutto, suhasanattho suisariro. 489. paliyaMkaM baMdheTha, nisiddhmnn-vynnkaayvaavaaro| nAsagganimiyanayaNo, maMdIkayasAsanIsAso // 6 // Paliyamkam bandheum, nisidhamana-vayanakayavavaro. Nasagganimiyanayano, mardikayasasanisaso. 490. garahiyaniyaduccario, khAmiyasatto niyttiypmaao| niccalacitto tA jhAhi, jAva puraobva paDihAi // 7 // Garahiyaniyaduocario, khamiyasatto niyattiyapamao. Niccalacitto ra jhani, java puraova padihai. 491. thirakayajogANaM puNa, muNINa jhANe suniccalamaNANaM / gAmammi jaNAiNNe, suNNe raNe va Na viseso // 8 // Thirakayajoganam puna, munina jhane suniccalamananan. Gamammi janainne, sunne raane va na viseso. 492. je iMdiyANaM visayA maNuNNA, na tesu bhAvaM nisire kayAi / na yA'maNuNNesu maNaM pi kujjA, samAhikAme samaNe tavassI // 9 // Je imdiyanam visaya manunna, na tesu bhavam nisire kayai. Na ya'manunnesu manam pi kuja, samahikame samane tavassa 493. suvidiyajagassabhAvo, nissaMgo nimao nirAso ya / veraggabhAviyamaNo, jhANaMmi suniccalo hoi // 10 // Suvdiyajagassabhavo, nissango nibbhao niraso ya. Veruggabhaviyamano, jhanarmi suniccalo hoi.

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PATII OF LIBERATION 181 (488) A person who being pure in thought and body, concentrates his mind sitting in a comfortable posture, facing the East or the North, becomes absorbed in perfect meditation. (489) A person (engaged) in meditation should sit in the palyanka posture, stop all activities of mind, speech and body, fix the gaze of his eyes on the tip of his nose and slow down his expiration and inspiration. (490) Having condemned all one's evil conduct, having begged pardon of all the living beings, having renounced negligence, having steadied one's mind, one ought to undertake meditation until the thing meditated looks like standing in front of oneself (491) In the case of monks who have steadied all their mental, vocal and bodily activity and who have thoroughly concentrated their mind on meditation, it does not matter at all whether they stay in a village full of people or in an empty forest. (492) A monk devoted to penance and desirous of practising meditation should neither entertain pleasant nor unpleasant thoughts about the objects of senses. (493) A monk becomes quite steady in his meditation if he has understood thoroughly the nature of mundane existence, is deviod of all attachment, is fearless, is desireles, and has developed an attitude of indifference to the world.

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182 SAMANASUTTAM 494. purIsAyAro apA, joI vrnnaanndsnnsmggo| jo jhAyadi so joI, pAvaharo havadi NibaMdo // 11 // Purisayaro appa, joi varananadarsanasamaggo. Jo jhayadi so joi, pavaharo havadi siddamdo. 495. dehavivittaM pecchai, appANaM taha ya sabasaMjoge / dehovahivosaggaM, nissaMgo sabvahA kuNai // 12 // Dehavivittam peochai, appanan taha ya savvasarjoge. Dehovahivosaggan nissango savvaha kunai. 496. NAhaM homi paresiM, Na me pare saMti nnaannmhmekko| idi jo jhAyadi mANe, so appANaM havadi mAdA // 13 // Naham homi paresin, na me pare sarti nanamahamekko. Idi jo jhayadi jhane, so appanam havadi jhada. 497. jhANaTThio hu joI jaiNo saMveya NiyayaappANaM / to Na lahai taM suddha bhaggavihINo jahA rayaNaM // 14 // Jhanashio hujoi, jaino samveya niyayaappanam. To na lahai tam suddha bhaggavihino jaha rayanam. 498. bhAvejja avatthatiyaM, piMDattha-payatya-rUvarahiyattaM / chaumattha-kevalitaM, siddhattaM ceva tassatyo // 15 // Bhaveja avarhatiyam, pimdatha-payatha-rivarahiyattam. Chaumantha-kevalittar, siddhattar ceva tassattho. 499. avi jhAi se mahAvIre, AsaNatye akukkue mANaM / uDDhamahe tiriyaM ca, pehamANe samAhimapaDiNNe // 16 // Avi jhai se mahavire, asanatthe akukkue jhanan. Uddhamahe tiriyam ca, pehamane samahimapadinne.

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PATUI OF LIBERATION 183 (494) A yogin (monk) who meditates upon the soul in human form equipped with supreme knowledge and faith, is a (real) yogi; he puts an end to all his sins and becomes free from conflicting feelings of pain and pleasure (495) A monk who sees that soul is distinct from body as well as from all other (external and internal) possessions; becomes free from all attachments and undertakes an absolute renunciation of body as also of all external implements. (496) That soul verily undertakes meditation which at the time of meditation knows as follows: "I do not belong to the others nor do the others belong to me while I am all alone and of the form of knowledge." (497) Verily, if a monk, while doing meditation does not attain the knowledge of his real nature of soul, he cannot secure purity; he will be unlucky like a person who fails to secure a precious stone. (498) One inust undertake meditation over the three states technically called pindastha, padastha and ruprahitatva which respectively stand for an ordinary embodied soul, an embodied soul that has attained omniscience and an emancipated soul. (499) That Mahavira, having assumed a particular bodily posture and having freed himself from all unsteadiness, undertook meditation. At that time he, free from all worldly desires, would meditatively inspect whatever exist in the upper region, the lower region and the transverse region of the world,

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184 SAMANASUTTAN 500. NAtItamaYa Na ya AgamissaM, aTuM niyacchaMti tahAgayA u / vidhUtakappe eyANupassI, NijjhosaittA khavage mahesI // 17 // Naitamatham na ya agamissan, atham niyacchamti tahagaya Vidhutakappe eyanupassi, nijjhosaitta khavage mahesi. 501. mA ciTThaha mA jaMpaha, mA cintaha kiM vi jeNa hoi thiro| appA apammi rao, iNameva para have jhANaM // 18 // Ma sithaha ma jampaha, ma cintaha kis vi jena hoi thiro. Appa appammi rao, inameva param have jhanam. 502. na kasAyasamutthehi ya, vahijjai mANasehiM dukkhehiM / IsA-visAya-sogA-iehiM, jhANovagayacitto // 19 // Na kasayasamurthehi ya, vahissai manasehim dukkhehin. Isa-visaya-soga-iehim, jhanovagayacitto. 503. cAlijjai bIbhei ya, dhIro na parIsahovasaggehiM / suhumesu na saMmucchai, bhAvesu na devamAyAsu // 20 // Calijai bibhei ya, dhiro na parisahovasaggehin. Suhumesu na sammucchai, bhavesu na devamayasu. 504. jaha cirasaMciyamiMdhaNamanalo pavaNasahio duyaM dahai / taha kammeMdhaNamamiyaM, khaNeNa jhANAnalo Dahai // 21 // Jaha cirasanciyamindhanamanalo pavanasahio duyam dahai Taha kammemdhanamamiyan, khanena jhananalo dahai.

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PATH OF LIBERATION 185 (500) The blessed personages give no consideration to what existed in the past nor to what will exist in the future. Certainly, the great sage, free from all indulgence in imagination and concentrating his thought on what existed in the present, first dries down and then annihilates (all his karnas). (501) Undertake no bodily act, utter no word and think no thought; thus you will become steady. Certainly, supreme meditation consists in a soul engaged in concentration on itself. (502) A mind engaged in meditation is not perturbed by miseries born of passions nor those born of inental acts nor by jealousy, remorse, sorrow etc. (503) A brave (monk) is neither moved nor frightened by afflictions and calamities; his mind does not become infatuated in the slightest degree, not even by the celestial illusions. (504) Just as fire favoured by wind speed.lv burns up the fuel accumulated since long, so also, the fire of meditation destroys in a moment the unlimited fuel of karmas.

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30. anuprekSAsUtra 30. Anupreksasutra 505. zANovarame'vi muNI, NiccamaNicvAibhAvaNAparamo / hoi subhAviyacitto, dhammajjhANeNa jo puci // 1 // Jhanovarame' vi muni, niccamaniccaibhavanaparamo. Hoi subhaviyacitto, dhammajjhanena jo puvvim. 506. adhuvamasaraNamegattamannattasaMsAraloyamasuittaM / AsavasaMvaraNijjara, dhammaM bodhiM ca ciMtijja // 2 // Addhuvamasaranamegattamannattasamsaraloyamasuittam. Asavasamvaranijjara, dhammam bodhim ca cintija 507. jammaM maraNeNa samaM, saMpajjai jovaNaM jarAsahiyaM / lacchI viNAsa-sahiyA, iya savvaM bhaMgura muNaha // 3 // Jammar maranena samam, sampaijai jovvanam jarasahiyam. Lacchi vinasa-sahiya, iya savam bhamgura munaha. 508. caiUNa mahAmoha, visae muNiUNa bhaMgure sabe / NibisayaM kuNaha maNaM, jeNa suhaM uttamaM lahaha // 4 // Caiuna mahamohar, visae muniuna bhamgure savve. Nivisayam kunaha manan, jena suham uttaman lahaha. 509. vittaM pasavo ya NAio, taM bAle saraNaM ti maNNai / ee mama tesiM vA ahaM, No tANaM saraNaM Na vijjaI // 5 // Vittar pasavo ya naio, tam bale saranan ti mannai. Ee mama tesim va aham, no tanam saranam na vijai.

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

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188 SAMANASUTTAM 510. saMgaM parijANAmi, sallaM pi ya uddharAmi tiviheNaM / guttIo samiIo, majjhaM tANaM ca saraNaM ca // 6 // Samgam parijanami, sallam pi ya uddharami tivihenan. Guttio samuo, majjham tanam ca saranar ca. 511. dhI saMsAro jahiyaM, juvANao paramarUvagaviyo / mariUNa jAyai, kimI tatyeva kalevare niyae // 7 // Dhi samsaro jahiyam, juvanao paramaruvagavviyao. Mariuna jayai, kimi tattheva kalevare niyae. 512. so natthi ihogAso, loe vAlaggakoDimitto'vi / jammaNamaraNAbAhA, aNegaso jattha na ya pattA // 8 // So natthi ihogaso, loe valaggakodimitto'vi. Jammanamaranabaha, anegaso jattha na ya patta. 513. bAhijaramaraNamayaro, nirNtruppttiniirnikutthNbo| pariNAmadAruNaduho, aho duraMto bhavasamudo // 9 // Bahijaramaranamayaro, niramtaruppatiniranikurumbo. Parinamadarunaduho, aho duranto bhavasamuddo. 514. rayaNattaya-saMjutto, jIvo vi havei uttamaM tityaM / saMsAraM tarai jado, rayaNattaya-dibba-NAvAe // 10 // Rayananaya-samjuno, jivo vi havei uttamam tittham. Samsaram tarai jado, rayanattaya-divva-navae. 515. patteyaM patteyaM niyagaM, kammaphalamaNuhavaMtANaM / ko kassa jae sayaNo? ko kassa va parajaNo bhaNio ? // 11 // Patteyam patteyar niyagam, kammaphalamanuhavamtanan. Ko kassa jae sayano; ko kassa va parajano bhanio?

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PATII OF LIBERATION 189 (510) I know that they are all (the forms of) attachments; I shall remove those defects known as salya from my mind, speech and body; the guptis and the samitis are my protectors and shelters. (511) Fie upon the transmigratory cycle where a youth, highly proud of his own handsomeness, is bom after death as a tiny insect in his own dead body. (512) There is no place in this world, even as tiny as tip of hair, where a soul has not suffered the pangs of births and deaths several times. (513) Oh, this ocean of mundane existence is difficult to cross over, there are many crocodiles in the form of disease, oldage and death; there is great mass of water in the form of constant births and deaths, the result of all these are terrible misery. (514) A soul endowed with the Three Jewels constitutes an excellent ford. One can cross the ocean of transmigratory cycle with the aid of the divine boat of Three Jewels. (515) In this world where every one has to suffer the fruits of his own Karmas individually, is there any person whom one can call his own either related or stranger?

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190 516. ego me sAsao appA, nANadaMsaNasaMjuo / sesA me bAhirA bhAvA, savve saMjogalakkhaNA // 12 // Ego me sasao appa, nanadamsanasamjuo. Sesa me bahira bhava, savve samjogalakkhana. SAMANASUTTAM 517. saMjogamUlA jIveNaM, pattA dukkhaparaMparA | tamhA saMjogasaMbaMdhaM, savvabhAveNa vosire // 13 // Samjogamula jivenam, patta dukkhaparampara. Tamha samjogasambamdham savvabhavena vosire. 518. aNusoai annajaNaM, annabhavaMtaragayaM tu bAlajaNo / navi soyai appANaM, kilissamANaM bhavasamudde // 14 // Anusoai annajanam, annabhavamtaragayam tu balajano Navi soyai appanam, kilissamanam bhavasamudde. 519. jo jANiUNa dehaM, jIvasarUvAdu taccado bhinnaM / appANaM pi ya sevadi, kajjakaraM tassa aNNattaM // 15 // Jo janiuna deham, jivasaruvadu taccado bhinnam. Appanam pi ya sevadi, kajjakaram tassa annattam. 520. maMsaTTiyasaMghAe, muttapurIsabharie navacchire / asuiM parissarvate, suhaM sarIrammi kiM atthi ? // 16 // Mamsatthiyasamghae, muttapurisabharie navacchidde. Asuim parissavamte, suham sarirammi kim atthi? 521. ede mohaya-bhAvA, jo parivajjei uvasame lINo / heyaM ti mannamANo, AsavaaNuvehaNaM tassa // 17 // Ede mohaya-bhava, jo parivajjei uvasame lino. Heyam ti mannamano, asavaanuvehanam tassa. For Private Personal Use Only

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PATH OF LIBERATION 191 (516) My soul endowed with knowledge and faith is alone permanently mine; all others are alien to me and are in the nature of external adjuncts. (517) All the series of miseries suffered by a soul are born of these alien associations; therefore, I sever whole-heartedly contacts from all alien associations, (518) A foolish person grieves over the death of another person when he has departed to assume another birth but he does not think of his own soul which is suffering in this ocean of mundane existence. (519) He who reflects over his own soul, after knowing that, in principle, his body is distinct from his soul, achieves effective results. (520) What is there auspicious in this body, which is constituted of flesh and bone, filled with urine and excrement, and foul matter through nine openings? (521) Thus absorbed in an experience of calmness the person who renounces the mental state born of delusion-- considering that they are worth being renounced-truly undertakes deep reflection related to karmic inflow.

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192 SAMANASUTTAM 522. maNavayaNakAyaguttiM diyassa samidIsu appamattassa / AsavadAraNirohe, NavakammarayAsavo Na have // 18 // Manavayanakayaguttim-diyassa samidisu appamattassa. Asavadaranirohe, navakammarayasavo na have. 523. NAUNa logasAraM, NissAraM dIhagamaNasaMsAraM / loyaggasiharavAsaM, jhAhi payatteNa suhavAsaM // 19 // 525. Nauna logasaram, nissaram dihagamanasamsaram. Loyaggasiharavasam, jhahi payattena suhavasam. 524. baMdhappadesa-ggalaNaM NijjaraNaM idi jiNe hi paNattaM / jeNa have saMvaraNaM, teNa du NijjaraNamidi jANa // 20 // Bamdhappadesa-ggalanam nijjaranam idi jine hi panattam. Jena have samvaranam, tena du nijjarana midi jana. jarAmaraNavegeNaM, vujjhamANANa pANiNaM / dhammo dIvo paTThA ya, gaI saraNamuttamaM // 21 // Jaramaranavegenam, vujjhamanana paninam. Dhammo divo paittha ya, gai saranamuttamar. 526. mANussaM viggahaM ladhuM, suI dhammassa dullahA / jaM socyA paDivajjaMti, tavaM khaMtimahiMsayaM // 22 // Manussam viggaham laddhum, sui dhammassa dullaha. Jam socca padivajjamti,tavam khamtimahimsayam. 527. Ahacca saMvaNaM ladhuM, saddhA paramadullahA / socvA neAuyaM maggaM, bahave paribhassaI // 23 // Ahacca savanam laddhum, saddha paramadullaha. Socca neauyar maggam, bahave paribhassai. For Private Personal Use Only

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PATII OF LIBERATION 193 (522) A monk who controls his senses through restraints of his mind, speech and body, and is aware of the observance of samiti i. e. the five types of vigilance, prevents influx of karmas and will not attract the dust of new karmas. (523) Having understood the nature of worldly existence and the worthlessness of long transmigrations in mundane life, a monk should exert to meditate residing on the top of the universe (i. e. siddha-Sila) where-living is blissful. (524) It is preached by Jina that the dissociation of Karmic matter (from the self) is called Nirjara. Know that means of Samvara (stoppage) are also the means of Nirjara. (525) For living beings who are floating in the currents of old age and death, religion is the best island, resting place, and supreme shelter. (526) Even after being born in a human body it is the most difficult to listen to the scriptural texts; having listened them one accepts penance, forgiveness and non-voilence (Ahimsa.) (527) Even after listening to the religious text, it is extremely difficult to cultivate faith in it; because there are many people, who even after learning about the righteous path, deviate from it.

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194 SA.MANASUTTAM 528. suI ca ladhuM saddhaM ca, vIriyaM puNa dullahaM / bahave royamANA vi, no eNaM paDivajjae // 24 // Suim ca laddhur saddham ca, viriyam puna dullahan. Bahave royamana vi, no enam padivajjae. 529. bhAvaNAjoga-suddhappA, jale NAvA va AhiyA / nAvA va tIrasaMpaNNA, sabadukkhA tiuTTai // 25 // Bhavanajoga-suddhappa, jale nava va ahiya. Nara va tirasainpanna, savadukkha tiurai. 530. bArasa aNuvekkhAo, paccakkhANaM taheva paDikkamaNaM / AloyaNaM samAhI, tamhA bhAvejja aNuvekkhaM // 26 // Barasa anuvekkhao, paccakkhanam taheva padikkamanan. Aloyanam samahi, tamha bhaveja anuvekkham. 31. lezyAsUtra 31. Lesyasutra 531. hoMti kamavisuddhAo, lesAo pIyapamhasukkAo / dhammajjhANovagayassa, tibva-maMdAibheyAo // 1 // Homti kamavisuddhao, lesao piyapamhasukkao. Dhammajhanovagayassa, tiwa-mamdaibheyao. 532. jogapauttI lessA, kasAyaudayANuraMjiyA hoI / tatto doNhaM kajjaM, baMdhacaukkaM samuddineM // 2 // Jogapauta lessa, kasayaudayanuramjiya hoi. Tatto donham kajjar, bardhacaukkam samuddiqham.

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PATII OF LIBERATION 195 (528) Even after listening to the sacred lore and acquiring fimm faith in it, it is again difficult to undertake the endeavour needed, for certainly there are many people who even having a firni faith in religion, do not practise it. (529) A person who has purified his soul by his thoughtactivity resembles a boat; as boat crosses an ocean, so also such a person secures freedom from all misery. (530) The twelve Anupreksa (deep reflections), abstinence, repentance, confession and meditation, one should deeply conteniplate on these reflections. 31. PRECEPT ON SOUL-COLOURING (LESYAS) (531) As a rule, the lesyas, (colours or tinges of the soul) are specifically mentioned to be of six kinds: (1) black (Kpsna), (2) blue (Nila), (3) grey (Kapota), (4) golden yellow (Tejas), (5) lotus coloured (Padma) and (6) white (Sukla), (532) Occurrence of soul-colouring as a result of activities (of mind, speech and body) due to the rise of passions is called Lesya. The twin effects of activity and passions is to bring about bondage of four kinds of Karma.

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196 SAMANASUTTAM 533. kiNhA NIlA kAU, teU pammA ya sukkalessA ya / lessANaM NiddesA, chacceva havaMti niyameNa // 3 // Kinha nila kau, teu pamma ya sukkalessa ya. Lessanam niddesa, chacceva havanti niyamena. 534. kiNhA nIlA kAU, tiNNi vi eyAo ahammalesAo / eyAhi tihi vi jIvo, duggaI uvavajjaI bahuso // 4 // Kinha nila kau, anni vi eyao ahammalesao. Eyahi thi vi jivo, duggaim uvavajjai bahuso. 535. teU pamhA sukkA, tiNNi vi eyAo dhammalesAo / eyAhi tihi vi jIvo, suggaI uvavajjaI bahuso // 5 // Teu pamha sukka, timi vi eyao dhammalesao. Eyahi thi vi jivo, suggaim uvavajjai bahuso. 536. tivvatamA tivbatarA, tivvA asuhA suhA tahA maMdA / maMdatarA maMdatamA, chaTThANagayA hu patteyaM // 6 // Tivvatama tivvatara, tivva asuha suha taha mamda. Mandatara mamdatama, chanthanagaya hu patteyam. 537- pahiyA je cha ppurisA, paribhaTThAraNNamajjhadesamhi / 538. phalabhariyarukkhamegaM, pekkhittA te viciMtaMti // 7 // NimmUlabaMdha sAhu- vasAhaM chittuM ciNittu paDidAI / khAuM phalAI idi, jaM maNeNa vayaNaM have kammaM // 8 // Pahiya je cha ppurisa, paribhantharannamajjhadesamhi. Phalabhariyarukkhamegam, pekkhitta te vicimtamti. Nimmulakhamdhasahu-vasaham chittum cinittu padidaim. Khaum phalaim idi, jam manena vayanam have kammam. For Private Personal Use Only

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PATTI OF LIBERATION 197 (533) One engaged in the meditation called 'dharma-dhyana' is possessed of three lesyas (soul-colouring)-viz yellow, lotus coloured and white-which are respectively more and more pure and are each divided into sub-types like intense, mild etc. (534) The black, blue and grey are the three types of inauspicious Lesyas; as result of these three (Lesyas) the soul takes birth in various-unhappy states of existence. (535) The golden-yellow, lotus-coloured and white are the three types of auspicious Lesyas; on account of these three, the soul mostly takes birth in various happy states of existence. (536) Each of the three inauspicious Lesyas differ in their intensity; most intense, more intense and intense; similarly the auspicious Lesyas undergo three changes; most mild, more mild and mild. And each of these sub-types is further subdivided into six classes in accordance with its relative increase and decrease. (537 & 538) Six persons who are travellers miss their way in the midst of a forest. They see a tree laden with fruits and begin to think of getting those fruits: one of them suggests uprooting the entire tree and eating the fruits; the second one suggests cutting the trunk of the tree; the third one suggests cutting the branches; the fourth one suggests cutting the twigs; the fifth one suggests plucking the fruits only; the sixth one suggests picking up only the fruits that have fallen down. The thoughts, words and bodily activities of each of these six travellers related to eating fruits are mutually different and respectively illustrative of the six Lesyas.

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198 SAMANASUTTAMM 539. caMDo Na muMcai veraM, bhaMDaNasIlo ya dhammadayarahio / duTTho Na ya edi vasaM, lakkhaNameyaM tu kiNhassa // 9 // Camdo na mumcai veram, bhamdanasilo ya dhammadayarahio. Dunho na ya edi vasam, lakkhanameyam tu kinhassa. 540. maMdo buddhivihINo, NivviNANI ya visayalolo ya / lakkhaNameyaM bhaNiyaM, sabhAsado NIlalessassa // 10 // Mamdo buddhivihino, nivvinani ya visayalolo ya. Lakkhanameyam bhaniyam, samasado nilalessassa. 541. rUsai jiMdai anne, dUsai bahuso ya soyabhayabahulo / gaNai kajjAkajjaM, lakkhaNameyaM tu kAussa // 11 // Rusai nimdai anne, dusai bahuso ya soyabhayabahulo. Na ganai kajjakajjam, lakkhanameyam tu kaussa. 542. jANai kajjAkajjaM, seyamaseyaM ca savvasamapAsI / dayadANarado yamidU, lakkhaNameyaM tu teussa // 12 // Janai kajjakajjam, seyamaseyam ca savvasamapasi. Dayadanarado ya midu, lakkhanameyam tu teussa. 543. cAgI bhaddo cokkho, ajjavakammo ya khamadi bahugaM pi / sAhugurupUjaNarado, lakkhaNameyaM tu pammassa // 13 // Cagi bhaddo cokkho, ajjavakammo ya khamadi bahugam pi. Sahugurupujanarado, lakkhanameyam tu pammassa. 544. Na ya kuNai pakkhavAyaM, Na vi ya NidANaM samo ya savvesiM / Natthi ya rAyaddosA, Neho vi ya sukkalessassa // 14 // Na ya kunai pakkhavayam, na vi ya nidanam samo ya savvesim. Natthi ya rayaddosa, neho vi ya sukkalessassa.

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PATII OF LIBERATION 199 (539) The (mental) characteristics of a person of black Lesya are: he is violent; he does not give up enmity; he is quarrelsome, he is devoid of goodness and compassion; he is wicked and he cannot be influenced. (540) The (mental) characteristics of a person with blue Lesya are: he is dull; he is devoid of intelligence; he has no discrimination; and he is given to sensual enjoyment. (541) The (mental) characteristics of a person with grey Lesya are: he frequently gets angry, censures others, blames others, is susceptible to sorrow and fear, and does not discriminate between what ought to be done and what not to be done. (542) The (mental) characteristics of a person with golden yellow Lesya are: he knows as to what ought to be done and what not to be done; he knows as to what acts lead to welfare and what do not; he has always an attitude of impartiality, he is ever engaged in acts of compassion and charity, and he is soft. (543) The (mental) characteristics of a person with Padma Lesya are: he is generous, honest, straight-forward in his dealings, possessed of great forbearance and engaged in the worship of monks and preceptors. (544) The (mental) characteristics of a person with white Lesya are: he does not treat anybody with partiality; has no desire for future sensual pleasures, treats everybody with equality and he is devoid of affection, hatred and attachment.

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200 SA.MANASUTTAN 545. lessAsodhI ajjhavasANavisodhIe hoi jIvassa / ajjhavasANavisodhi, maMdakasAyassa gAyabbA // 15 // Lessasodhi ajjhavasanavisodhie hoi sivassa. Ajhavasanavisodhi, mamdakasayassa nayavva. 32. AtmavikAsasUtra (guNasthAna) 32. Atmavikasasutra (Gunasthana) 546. jehiM du lakkhijjate, udayAdisu saMbhavehiM bhAvehiM / jIvA te guNasaNNA, NihiTThA sabbadarisIhiM // 1 // Jehim du lakkhijjarte, udayadisu sambhavehi bhavehin. Jiva te gunasanna, niddisha savvadarisihin. 547. miccho sAsaNa misso, aviradasammo ya desavirado ya / 548. virado pamatta iyaro, apuvva aNiyaTTi suhumo ya // 2 // uvasaMta khINamoho, sajogikevalijiNo ajogI ya / coddasa guNaTThANANi ya, krameNa siddhA ya NAyabbA // 3 // Miccho sasana misso, aviradasammo ya desavirado ya. Virado pamatta iyaro, apuva aniyatri suhumo ya. Uvasamta khinamono, sajogikevalijino ajogi ya. Coddasa gunatthanani ya, kamena siddha ya nayavva. 549. taM micchattaM jamasaddahaNaM, taccANa hodi atyANaM / saMsaidamabhiggahiyaM, aNabhiggahiyaM tu taM tivihaM // 4 // Tam micchattam jamasaddahanan, taocana hodi atthanan. Samsaidamabhiggahiyar, anabhiggahiyam tu tam tiviham. 550. sammattarayaNapabaya-siharAdo micchabhAvasamabhimuho / NAsiyasammatto so, sAsaNaNAmo muNeyabo // 5 // Sammattarayanapavvaya-siharado miochabhavasamabhimuho. Nasiyasammatto so, sasananamo muneyawo.

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PATTI OF LIBERATION 201 (545) On the attainment of mental purification there will be purity in the Lesyas; it should be understood that the subsidence of passions leads to attainment of mental purification. 32. PRECEPTS ON SPIRITUAL PROGRESS ( GUNASTHANAS) (546) Those state, resulting from the fruition etc. of Karmas, by which souls are distinguished are given the name 'guna' (spiritual stages) by the Omniscients. (547 & 548) There are fourteen stages in the path of gradual spiritual development; (1) false belief, (2) failing from right faith, (3) mixture of right faith and wrong faith, (4) vowless right faith, (5) partial observance of vows, (6) Non-vigilant observance of vows, (7) violent observance of vows, (8) unique condition of bliss, which has not been experienced before, (9) constant thought-activity (that is meditation), (10) slightest attachment, (11) subsided delusion, (12) destroyed delusion, (13) omniscient with activities, and (14) Omniscient without activity. It should be understood that emancipation is attained in stages. (549) Having faith in the things existing in a veritable fashion - that is called mithyatva. It is of three forms - viz. that of the form of entertaining a doubt, that of the form of something developed deliberately, that of the form of something noi developed deliberately. (550) The soul falls down from the peak of the mountain of right faith, with his face towards the plain of wrong faith, and has his right-faith destroyed - this stage of soul is called sasvadana i. e. having taste of right faith.

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202 SAMANASUTTAM 551. dahiguDamiva vAmissaM, pihubhAvaM Neva kAriduM sakkaM / evaM missayabhAvo, sammAmiccho tti NAyabo // 6 // Dahigudamiva vamissam, pihubhavam neva karidum sakkan. Evam missayabhavo, sammamiccho ti nayawo. 552. No iMdiesu virado, No jIve thAvare tase cAvi / jo sahai jiNattuM, sammAiTThI avirado so // 7 // No imdiesu virado, no jive thavare tase cavi. Jo saddahai jinattur, sammaitchi avirado so. 553. jo tasavahAuvirado, No virao etth-thaavrvhaao| paDisamayaM so jIvo, virayAvirao jiNekkamaI // 8 // Jo tasavahauvirado, no virao ettha-thavaravahao. Padisamayam so jivo, virayavirao jinekkamai. 554. vattAvattapamAe, jo vasai pamattasaMjao hoi / sayalaguNasIlakalio, mahabbaI cittalAyaraNo // 9 // Vattavattapamae, jo vasai pamattasamjao hoi. Sayalagunasilakalio, mahavvai cittalayarano. 555. NaTThAsesapamAo, vayaguNasIlolimaMDio gANI / aNuvasamao akhavao, jhANaNilINo hu appamatto so // 10 // Nathasesapamao, vayagunasilolimandio nani. Anuvasamao akhavao, jhananilino hu appamatto so. 556. eyammi guNaTThANe, visarisasamayaTThiehiM jIvahiM / pubamapattA jamhA, hoti apubbAhu pariNAmA // 11 // Eyammi gunathane, visarisasamayathiehim jivehir. Puvvamapatta jamha, homti apuvva hu parinama.

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PATH OF LIBERATION 203 (551) The mixed stage of Samyaktva (Right faith) and mithyatva (wrong faith) which can, in no way, be split up into right and wrong beliefs of just as a mixed taste of curd and treacle can not be reffered to separately as sour or sweet, is known as misra-bhava. (552) He who has not vowed to abstain from indulgence in the senses and from hurting the mobile and immobile living beings; although he has firm faith in the doctrines propounded by the Jina. This stage is said to be of a person of right vision without abstinence (Avirata-Samyagdrsti). (553) One who desists from a killing of the mobile living beings but not from that of the immobile ones and yet who has unwavering faith in Jinas is called viratavirata or desavirata) i. e. partial observer of vows. (554) One who has adopted the Great Vows, is equipped with all virtuous qualities and good conduct, often exhibits negligence in a manifest or a non-manifest form and hence whose conduct is bit defective is to be called pramattasamyata i. e. non-vigilant observer of great vows. (555) The wise man who is well equipped with all vows, whose negligence has disappeared entirely, who remains absorbed in meditation, but who has started neither subsiding his delusive karinas nor annihilating his delusive karmas is called apramattasamyata i. e. vigilant observer of great vows (556) In this (eighth) stage of spiritual development the soul experiences unique but frequently changing mental states (of bliss) which have not been experienced ever before; hence the stage is called apurvakarana). For Private Personal Use Only

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204 SAMANASUTTAM 557. tArisapariNAmaTThiyajIvA, hu jiNehiM gliytimirehi| mohassa'pubbakaraNA, khavaNuvasamaNujjayA bhaNiyA // 12 // Tarisaparinamathiyajiva, hu jinehin galiyatimirehim. Mohassa' puvvakarana, khavanuvasamanujaya bhaniya. 558. hoti aNiyaTTiNo te, paDisamayaM jesimekkapariNAmA / vimalayarajhANahuyavaha-sihAhiM NihaDDhakammavaNA // 13 // Homti aniyatino te, padisamayam jesimekkaparinama. Vimalayarajhanahuyavaha-sihahin niddaddhakammavana. 559. kosuMbho jiha rAo, anaMtarado ya suhumaratto y| evaM suhumasarAo, suhumakasAo ti gAyabbo // 14 // Kosunbho jiha rao, abbhastarado ya suhumaratto ya. Evam suhumasarao, suhumakasao tti nayavvo. 560. sakadakaphalajalaM vA, sarae saravANiyaM va nnimmlyN| sayalovasaMtamoho, uvasaMtakasAyao hodi // 15 // Sakadakaphalajalam va, sarae saravaniyam va nimmalayas. Sayalovasamtamoho, uvasamtakasayao hodi. 561. NissesakhINamoho, phalihAmalabhAyaNudaya-samacitto / khINakasAo bhaNNai, NiggaMtho vIyarAehiM // 16 // Nissasakhinamoho, phatihamalabhayanudaya-samacitto. Khinakasao bhannai, niggamtho viyaraehim.

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PATH OF LIBERATION 205 (557) The souls, experiencing such mental states (of bliss), get ready either to subside or to annihilate their delusive karmas, are given the designation 'apurvakarana' by Jinas, free from all darkness i. e. ignorance. (558) The souls, occupying the ninth stage of spiritual development enjoy the constant mental state (of bliss) each moment and burn down the forest of the karmas through the flames of the fire of a very pure meditation, are called anivertin (anivsttikarana). (559) Just as a Kusumbha flower has a slight tinge of reddish colour, similarly a monk who has reached this tenth stage of spiritual development retains a slight tinge of attachment internally. Hence this stage is called suksma - Kasaya or suksma-samparaya i. e. the stage of slight attachment. (560) Just as the water mixed with kataka-fruit or a pond's water in the autumn season have their dirtiness subsided, similarly a person whose all delusive karmas have subsided is called upasanta Kasaya i. e. whose passions are subsided. (561) The monk whose all delusive karmas are annihilated and whose mind is (clean) like the water placed in a crystal-made vessel is designated ksinamoha and destroys passions by the worthy soul, free from all attachment

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206 SAMANASUTTAM 562. kevalaNANadivAyara-kiraNakalAvappaNAsiaNNANo / 563. Navakevalaladhuggama-pAviyaparamappavavaeso // 17 // asahAyaNANadaMsaNa-sahio vi hu kevalI hu joeNa / jutto tti sajoijiNo, aNAiNihaNArise vutto // 18 // Kevalananadivayara-kiranakalavappanasiannano. Navakevalaladdhuggama-paviyaparamappavavaeso. Asahayananadamsana-sahio vi hu kevali hu joena. Jutto tti sajoijino, anainihanarise vutto. 564. selesiM saMpatto, NiruddhaNissesa-Asao jIvo / kammarayavippamukko, gayajogo kevalI hoi // 19 // Selesim sampano, niruddhanissesa-asao jivo. Kammarayavippamukko, gayajogo kevali hoi. 565. so tammi ceva samaye, loyagge uDDhagamaNasabhAo / saMciTThai asarIro, pavara? guNappao NicvaM // 20 // So tammi ceva samaye, loyagge uddhagamanasabbhao. Samcitthai asariro, pavarattha gunappao niacam. 566. aTThavihakammaviyaDA, sIdIbhUdA NiraMjaNA nniccaa| aTTaguNA kayakiccA, loyaggaNivAsiNo siddhA // 21 // Ayhavihakanimaviyada, sidibhuda niramjana nicca. Ashaguna kayakicca, loyagganivasino siddha. 33. saMlekhanAsUtra 33. Samlekhanasutra 567. sarIramAhu nAva tti, jIvo vuccai naavio| saMsAro aNNavo vutto, jaM taraMti mahesiNo // 1 // Sariramahu nava ti, jivo vuccai navio. Samsaro annavo vutto, jam taramti mahesino.

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

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208 SA.MANASUTTAN 568. bahiyA uDDhamAdAya, nAvakaMkhe kayAi vi / puvakammakkhayaTTAe, imaM dehaM samuddhare // 2 // Bahiya uddhamadaya, navukamkhe kayai vi. Puvvakammakkhayaghae, imam dehan samuddhare. 569. dhIreNa vi mariyavaM, kAuriseNa vi avssmriybb| tamhA avassamaraNe, varaM khu dhIrattaNe mri||3|| Dhirena vi mariyavvar, kaurisena vi avassamariyavvar. Tamha avassamarane, varam khu dhirattane marium. 570. ikkaM paMDiyamaraNaM, chiMdai jAIsayANi bahuyANi / taM maraNaM mariyavvaM, jeNa mao summao hoi // 4 // Ikkam pandiyamaranam, chimdai jaisayani bahuyani. Tam maranam mariyavvam, jena mao summao hoi. 571. ikkaM paMDiyamaraNaM, paDivajnai supuriso asNbhNto| khippaM so maraNANaM, kAhii aMtaM aNaMtANaM // 5 // Ikkam pamdiyamaranam, padivajai supuriso asambhamto. Khippam so marananan, kahie amtam anamtanan. 572. care payAiM parisaMkamANo, jaM kiMci pAsaM iha mannamANo / lAbhaMtare jIviya vUhaittA, paccA pariNAya malAvadhaMsI // 6 // Care payaim parisamkamano, ja kinci pasar iha mannamana Labhartare jiviya vuhaitta, pacca parinnaya malavadhamsi. 573. tassa Na kappadi bhatta-paiNNaM aNuvaTTide bhaye purado / so maraNaM patthito, hodi hu sAmaNNaNiviNNo // 7 // Tassa na kappadi bhatta-painnam anuvathide bhaye purado. So maranam patihito, hodi hu samannanivvinno.

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

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210 SAMANASUTTAM 574. saMlehaNA ya duvihA, abdhiMtariyA ya bAhirA ceva / abbhiMtariyA kasAe, bAhiriyA hoi ya sarIre // 8 // Samlehana ya duviha, abbhimtariya ya bahira ceva. Abbhimtariya kasae, bahiriya hoi ya sarire. 575. kasAe payaNUeM kiccA, appAhAre titikkhae / aha bhikkhU gilAejjA, AhArasseva antiyaM // 9 // Kasae payanuem kicca, appahare titikkhae. Aha bhikkhu gilaeja, aharasseva amtiyam. 576. na vi kAraNaM taNamao saMdhAro, na vi ya phAsuyA bhUmI / appA khalu saMthAro, hoi visuddho maNo jassa // 10 // Na vi karanam tanamao samtharo, na vi ya phasuya bhumi. Appa khalu samtharo, hoi visuddho mano jassa. 577- na vi taM satyaM ca visaM ca, duppautu vca kuNai veyAlo / 578. jaMtaM va duppauttaM, sappu vva pamAiNo kuddho // 11 // jaM kuNai bhAvasallaM, aNuddhiyaM uttamaTTakAlammi / dullahabohIyattaM, aNaMtasaMsAriyattaM ca // 12 // Na vi tam sattham ca visam ca, duppautu vva kunai veyalo. Jamtam va duppauttam, sappu vva pamaino kuddho. Jam kunai bhavasallam, anuddhiyam uttamanthakalammi. Dullahabohiyattam, anamtasamsariyattam ca. 579. to uddharaMti gAravarahiyA, mUlaM puNabbhavalayANaM / micchAdaMsaNasallaM, mAyAsallaM niyANaM ca // 13 // To uddharamti garavarahiya, mulam punabbhavalayanam. Micchadamsanasallam, mayasallam niyanam ca. For Private Personal Use Only

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

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212 SA.MANASUTTAM 580. micchaiMsaNarattA, saniyANA kaNhalesamogADhA / iya je marati jIvA, tesiM dulahA bhave bohI // 14 // Micchaddansanurattu, saniyana kanhalesamogadha. Iya je maraniti jiva, tesiri dulaha bhave bohi. 581. sammaiMsaNarattA, aniyANA sukkalesamogADhA / iya je maraMti jIvA, tesiM sulahA bhave bohI // 15 // Sammaddamsanaratta, aniyana sukkalesamogaana. Iya je maramti siva, tesim sulaha bhave bohi. 582. ArAhaNAe kajje, pariyammaM sabbadA vi kAyavvaM / pariyambhabhAvidassa hu, suhasajjhA''rAhaNA hoi // 16 // Arahanae kajje, pariyammam savada vi kayavvam.. Pariyambhabhavidassa hu, suhasajjha'rahana hoi. 583. jaha rAyakulapasUo, joggaM Niccamavi kuNai parikammaM / 584. to jidakaraNo juddhe, kammasamattho bhavissadi hi // 17 // iya sAmaNNaM sAdhUvi, kuNadi Niccamavi jogapariyammaM / to jidakaraNo maraNe, jjhANasamatyo bhavissati // 18 // Jaha rayakulapasuo, joggan niccamavi kunai parikammam. To jidakarano juddhe, kammasamattho bhavissadi hi. Iya samannam sadhuvi, kunadi niccarnavi jogapariyammam Tojidakarano marane, jjhanasamatho bhavissati. 585. mokSapahe appANaM, Thavehi taM ceva jhAhi taM ceva / tattheva vihara NiccaM, mA viharasu annadabbesu // 19 // Mokkhapahe appanam, thavehi tan ceva jhahi tam ceva. Tattheva vihara niccan, ma viharasu annadavvesu.

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

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214 586. ihaparalogAsaMsa- ppaoga, taha jIyamaraNabhogesu / vajjijjA bhAvijja ya, asuhaM saMsArapariNAmaM // 20 // Thaparalogasamsa-ppaoga, taha jiyamaranabhogesu. Vajjijja bhavijja ya, asuham samsaraparinamam. SAMANASUTTAM 587. paradabbAdo duggar3a, saddavvAdo hu suggaI hoI / iya NAU sadabbe, kuNaha raI viraI iyarammi // 21 // Paradavvado duggai, saddavvado hu suggai hoi. Iya nau sadavve, kunaha rai virai iyarammi. For Private Personal Use Only

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

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SAMANA SUTTAM Part - 3 Metaphysics

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34. tattvasUtra 34. Tattvasutra 588. jAvanta vijjApurisA, sabve te dukkhasaMbhavA / luppanti bahuso mUDhA, saMsArammi aNanta // 1 // Javanta'vijjapurisa, savve te dukkhasambhava. Luppanti bahuso mudha, samsarammi anantae. 589 samikkha paMDie tamhA, pAsajAipahe bahU / appaNA saccamesejjA, mettiM bhUesu kappae // 2 // Samikkha pamdie tamha pasajaipahe bahi. Appana saccamesejja, mettim bhuesu kappae. 590. taccaM taha paramaTTha, davvasahAvaM tatra paramaparaM / dheyaM suddhaM paramaM eyaTThA huMti abhihANA // 3 // Taccam taha paramantham, davvasahavam taheva paramaparam Dheyam suddham paramam, eyantha humti abhihana. 591. jIvAjIvA ya bandho ya, puNNaM pAvA''savo tahA / saMvaro nijjarA mokkho, saMtee tahiyA nava // 4 // Jiva'jiva ya bandho ya, punnam pava savo taha. Samvaro nijjara mokkho, samtee tahiya nava. 592. uvaogalakkhaNamaNAi - nihaNamatyaMtaraM sarIrAo / jIvamarUviM kAriM, bhoyaM ca sayassa kammassa // 5 // Uvaogalakkhanamanai-nihanamatthamtaram sarirao. Jivamaruvim karim, bhoyam ca sayassa kammassa. For Private Personal Use Only

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

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220 SAMANASUTTAM 593. suhadukkhajANaNA vA, hidapariyammaM ca ahidabhIruttaM / jassa Na vijjadi NicvaM, taM samaNA viMti ajjIvaM // 6 // Suhadukkhajanana va, hidapariyammam ca ahidabhirutan. Jassa na vijjadi niccam, tam samana vimti ajivam. 594. ajjIvo puNa Neo, puggala dhammo adhamma AyA / kAlo puggala mutto, rUvAdiguNo amutti sesA du // 7 // Ajivo puna neo, puggala dhammo adhamma ayasam. Kalo puggala mutto, ruvadiguno amutti sesa du. 595. no indiyaggejjha amuttabhAvA, amuttabhAvA vi ya hoi nicco| ajjhatthahe niyaya'ssa bandho, saMsAraheuM ca vayanti bandhaM // 8 // No imdiyagseiha amunabhava, amuttabhava vi ya hoi nicco. Ajjhatthaheur niyaya'ssa bandho, samsarahcur ca vayanti bandham. 596. ratto baMdhadi kamma, muccadi kammehiM raagrhidppaa| eso baMdhasamAso, jIvANaM jANa Nicchayado // 9 // Ratto bandhadi kammam, muccadi kammehim ragarahidappa. Eso bamdhasamaso, jivanam jana Nicchayado. 597. tamhA NibudikAmo, rAgaM sabvattha kuNadi mA kici / so teNa vIdarAgo, bhaviyo bhavasAyaraM taradi // 10 // Tamha nivvudikamo, ragar savvattha kunadi ma kimci. So tena vidarago, bhaviyo bhavasayaram taradi. 598. kammaM puNNaM pAvaM, heU tesiM ca hoMti sacchidarA / maMdakasAyA sacchA, tibbakasAyA asacchA hu // 11 // Kammam punam pavam, hei tesim ca homti sacchidara. Maindakasaya saccha, tivvakasaya asaccha hu.

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

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222 SA.MANASUTTAM 599. sabvattha vi piyavayaNaM, dubbayaNe dujjaNe vi khmkrnnN| sabbesiM guNagahaNaM, maMdakasAyANa diLaMtA // 12 // Savvattha vi piyavayanam, duvvayane dujjane vi khamakaranam, Savvesim gunagahanam, mamdakasayana ditharta. 600. appapasaMsaNa-karaNaM, pujjesu vi dosagahaNa-sIlattaM / veradharaNaM ca suiraM, tibakasAyANa liMgANi // 13 // Appapasamsana-karanam, pujesuvi dosagahana-silatam. Veradharanam ca suiran, tivvakasayana lingani. 601. rAgahosapamatto, iMdiyavasao karei kmmaaii| AsavadArehiM savi-guhehiM tiviheNa karaNeNaM // 14 // Ragaddosapamatto, imdiyavasao karei kammaim. Asavadarehir avi-guhehim tivihena karanenan. 602. AsavadArehiM sayA, hiMsAIehiM kammamAsavai / jaha nAvAi viNAso, chidehi jalaM uyahimAjhe // 15 // Asavadarehim saya, himsaiehim kammamasavai. Jaha Navai vinaso, chiddehi jalam uyahimajjhe. 603. maNasA vAyA kAyeNa, kA vi juttassa viriyprinnaamo| jIvassa-ppaNiogo, jogo tti jiNehiM NihiTTho // 16 // Manasa vaya kayena, ka vi juttassa viriyaparinamo. Jivassa-ppaniogo, jogo tti jinehim niddisho. 604. jahA jahA appataro se jogo, tahA tahA appataro se baMdho / niruddhajogissa va se Na hoti, achidapotassa va aMbuNAce // 17 // Jaha jaha appataro se jogo, tana taha appataro se bamdho. Niruddhajogissa va se na hoti, achiddapotassa va ambunathe.

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METAPHYSICS 223 (599) Always speak words which are dear (to others), even those wicked men who use harsh words ought to be forgiven; one must take the best from all people - these are illustrative of persons possessed of subdued passions. (600) Praising oneself, picking up faults even with those who are worthy of worship and maintaining inimical attitude for a pretty long time - these are the characteristics of persons possessed of intense passions. (601) A person, having lost his self-awareness due to attachment and aversion, remains enslaved by the senses. His doors of karmic influx being open, he commits Karmas continuously through three fold means, i. e., mind, body and speech. (602) There is a continuous inflow of the Karmas through the doors of influx, i. e. violence etc., just as a boat with holes sinks in the sea due to the inflow of water, so does the soul. (603) (Yogas are also the doors of Karmic influx). The vibrations in the soul through the activities of mind, body and the speech are known as Yoga. So say the Jinas. (604) As soon as the Yogas, i. e., the soul vibrations lessens, the bondage or the Karmic influx also lessens. The moment the Yogas are stopped, the Karmic-influx does not take place; just as the water does not enter the boat which has no holes.

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224 SAMANASUTTAM 605. micchattAviradI viya, kasAya jogA ya AsavA hoMti / saMjama-virAya-daMsaNa-jogAbhAvo ya saMvarao // 18 // Micchattaviradi vi ya, kasaya joga ya asava homti. Samjama-viraya-damsana-jogabhavo ya samvarao. 606. rudhiyachiddasahasse, jalajANe jaha jalaM tu NAsavadi / micchattAiabhAve, taha jIve saMvaro hoi // 19 // Rundhiyachiddasahasse, julajane jaha jalan tu nasavadi. Micchattaiabhave, taha jive saivaro hoi. 607. savvabhUya'ppabhUyassa, sammaM bhUyAiM pAsao / pihiyAsavassa daMtassa, pAvaM kammaM na baMdhaI // 20 // Savvabhuya'ppabhuyassa, sammar bhuyaim pasao. Pihiyasavassa dainiassa, pavam kammam na bardhai. 608. micchattAsavadAraM, ruMbhai sammattadiDhakavADeNa / hiMsAdiduvArANi vi, diDhavayaphalihahiM raMbhati // 21 // Micchattasavadaram, rumbhai sammattadidhakavadoma. Himsadiduvarani vi, didhavayaphalihahim rumbhati. 609. jahA mahAtalAyassa, saniruddha jalAgame / 610. ussiMcaNAe tavaNAe, kameNa sosaNA bhave // 22 // evaM tu saMjayassAvi, pAvakammanirAsave / bhavakoDIsaMciyaM kamma, tavasA nijarijjai // 23 // Jaha mahatalayassa, sanniruddhe jalagame. Ussimcanae tavanae, kamena sosana bhave. Evam tu samjayassavi, pavakammanirasave. Bhavakoaisarciyar kammar, tavasa nijjarijjai.

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METAPHYSICS (605) Wrong faith, non-refrainment, passion and Yoga-are the causes of Karmic influx. Self-restraint, detachment, rightfaith and the absence of Yoga are the causes of cessation. 225 (606) Just as there is no inflow of water in the boat after the thousands of its holes have been plugged, similarly, the wrong faiths being removed, there is the cessation of Karmic influx in the soul (Jiva). (607) He who feels all beings to be like himself and who has stopped all the doors of the Karmic influx, such a self-restrained person does not suffer the bondage of sinful deeds. (608) The soul aspiring after liberation blocks the doors of influx of wrong faith by the firm shutters of righteousness and those of violence etc. by the shutters of staunch vows. (609-610) Just as the water of a huge pond gradually dries by blocking the way of the inlet of water, drawing out its previous water and by sunheat, in the same way, the Karmas of the self-restrained, accumulated during crores of births, get destroyed by blocking the entrance of sinful deeds and by austerities. For Private Personal Use Only

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226 SAMANASUTTAN 611. tavasA ceva Na mokkho, saMvarahINassa hoi jinnvynne| Na hu sotte pavisaMte, kisiNaM parisussadi talAyaM // 24 // Tavasa ceva na mokkho, samvarahinassa hoi jinavayane, Na hu sotte pavisante, kisinam parisussadi talayam. 612. ja annANI kammaM, khavei bahuAhiM bAsakoDIhiM / taM nANI tihiM gutto, khavei UsAsamitteNaM // 25 // Ja annani kammar, khavci bahuahim basakodihim. Tam nani tihim gutto, khavei asasamitenam. 613. seNAvaimmi Nihae, jahA seNA paNassaI / evaM kammANi NassaMti, mohaNijje khayaM gae // 26 // Senavaimmi nihae, jaha sena panassai. Evar kammani nassamti, mohanije khayam gae. 614. kammamalavippamukko, uDDhe logassa aNtmdhigNtaa| so sabaNANadarisI, lahadi suhamaNiMdiyamaNaMtaM // 27 // Kammamalavippamukko, uddham logassa amtamadhigamta. So savvananadarisi, lahadi suhamanimdiyamanamtam. 615. cakkikuruphaNisureMdesu, ahamiMde jaM suhaM tikAlabhavaM / tatto aNaMtaguNidaM, siddhANaM khaNasuhaM hodi // 28 // Cakkikurufanisuremdesu, ahamimde jam suhan tikalabhavam. Tatto anamtagunidam, siddhanah khanasuhcm hodi. 616. sabve sarA niyaTaeNti, takkA jattha na vijjai / maI tattha na gAhiyA, oe appaiTThANassa kheyane // 29 // Savve sara niyattanti, takka jattha na vijjai. Mai tartha na gahiya, oe appaitshanassa kheyanne.

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METAPHYSICS 227 (611) It has been asserted by the Jinas that one who has not controlled the influx of the Karmas, does not achieve liberation by practising austerities only; just as the water of a pond does not dry completely, if the sources of the inlet of water are kept open. (612) The annihilation of the amount of Karmas, which an ignorant person does during the crores of years by practising austerities, is done by the wise person, practising the three Gupties, in a single breath. (613) Just as the army is destroyed after the Commander is dead, in the same way, all the Karmas are automatically destroyed after the annihilation of the Mohaniya Karma (infatuating Karma). (614) The soul, liberated from the Karmic pollution, ascends the top of the universe and there enjoys transcendental infinite bliss, possessing all knowledge and all perception (i. e. being omniscient). (615) The bliss attained by the Siddhas in a moment is infinite times more than the pleasure enjoyed by the emperors, by the Jivas residing in the regions of the Karmas, and by the Fanindras, Surendras and Ahmindras in all the ages. (616) It is not possible to describe the state of liberation in words as they transcend any such verbal expression. Nor is there the possibility of argument as no mental business is possible. The state of liberation transcends all the determinations and alternatives. Side by side with it, there is no pride due to being devoid of all the blemishes of the mind. There is no melancholy even if there is knowledge of upto the seventh hell, due to it transcending the pleasure and pain.

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228 SAMANASUTTAM 617. Na vi dukkhaM Na vi sukkhaM, Na vi pIDA Neva vijjade bAhA / Na vi maraNaM Na vi jaNaNaM, tattheva ya hoi NivvANaM // 30 // Na vi dukkham na vi sukkham, na vi pida neva vijjade baha. Na vi maranam na vi jananam, tattheva ya hoi nivvanam. 618. Na vi iMdiya uvasagga, Na vi moho vimhayo Na NiddA ya / Naya tinhA Neva chuhA, tatyeva ya hoi NivvANaM // 31 // Na vi imdiya uvasagga, na vi moho vimhayo na nidda ya. Na ya tinha neva chuha, tattheva ya hoi nivvanam. 619. Na vi kammaM NokammaM, Na vi ciMtA va aTTaruddANi / Na vi dhammasukkajhANe, tattheva ya hoi NivvANaM // 32 // 620. Na vi kammam nokammam, na vi cimta neva antaruddani. Na vi dhammasukkajhane, tattheva ya hoi nivvanam. vijjadi kevalaNANaM, kevalasokkhaM ca kevalaM virayaM / atthittaM sappadesattaM // 33 // kevaladiTThi amuttaM, Vijjadi kevalananam, kevalasokkham ca kevalam virayam. Kevaladithi amuttam, atthittam sappadesattam. 621. nivvANaM ti avAhaMti, siddhI logaggameva ya / khemaM sivaM aNAbAhaM, jaM caraMti mahesiNo // 34 // Nivanam ti avahamti, siddhi logaggameva ya. Khemam sivam anabaham, jam caramti mahesino. 622. lAua eraNDaphale, aggIdhUme usU dhaNuvimukke / gai puvvapaogeNaM, evaM siddhANa vi gatI tu // 35 // Laua crandaphale, aggidhume usu dhanuvimukke. Gui puvvapaogenam, evam siddhana vi gati tu. For Private Personal Use Only

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METAPLIYSICS 229 (617) Where there is neither pain nor pleasure, neither suffering nor obstacle, neither birth nor death, there is emancipation. (618) Where there are neither sense organs, nor is there any action caused by the others, nor infatuation, nor surprise, nor sleep, nor thirst, nor hunger, there is emancipation, (619) Where there is neither Karnia, nor quasi-Karnia nor the worry, nor any type of thinking which is technically called Artta, Raudra, Dharma and Sukla, there is Nirvana. (620) In the emancipated souls, there are attributes like absolute knowledge, absolute bliss, absolute potentiality, absolute vision, formlessness, existence and extension. (621) Emancipation which is realized only by the great is the state of unobstructedness, perfection, residing at the top of universe, well-being, goodness and freedom from the obstacles. (622) Just as there is an upward motion in gourd if freed inside the water, in caster-seed (when it is dried), in fire or smoke and in the arrow shot from the bow, in the sameway there is a natural upward motion of the emancipated souls.

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230 623. avvAbAhamaNidiya-maNovamaM puNNapAvaNimmukkaM / puNarAgamaNavirahiyaM NiccaM acalaM aNAlaMbaM // 36 // SAMANASUTTAM Avabahamanimdiya-manovamam punnapavanimmukkam, Punaragamanavirahiyam, niccam acalam analambam. 624. dhammo ahammo AgAsaM, kAlo puggala jantavo / esa logo tti paNNatto, jiNehiM varadaMsihiM // 1 // Dhamma ahammo agasam, kalo puggala jantavo. Esa logo tti pannatto, jinehim varadamsihim. 35. dravyasUtra 35. Dravyasutra 625. AgAsakAlapuggala-dhammAdhammesu Natthi jIvaguNA / tesiM acedaNattaM bhaNidaM jIvassa cedaNadA // 2 // Agasakalapuggala-dhammadhammesu natthi jivaguna. Tesim acedanattam, bhanidam jivassa cedanada. ! 626. AgAsakAlajIvA, dhammAdhammA ya muttiparihINA / muttaM puggaladavvaM, jIvo khalu cedaNo tesu // 3 // agasakalajiva, dhammadhamma ya muttiparihina. Muttam puggaladavvam, zivo khalu cedano tesu. 627. jIvA puggalakAyA, saha sakkiriyA havaMti Na ya sesA / puggalakaraNA jIvA, baMdhA khalu kAlakaraNA du // 4 // Jiva puggalakaya, saha sakkiriya havamti na ya sesa. Puggalakarana jiva, khamdha khalu kalakarana du. For Private Personal Use Only

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METAPLIYSICS 231 (623) The state of emancipation is free from all obstacles and sense-organs, unique, devoid of merit and demerit, devoid of rebirth, eternal, immobile and independent. 35. PRECEPTS ON THE SUBSTANCE (624) The supreme visioned Jinas have described the universe to be constituted of six substances viz. Dharma (medium of motion), Adharma (medium of rest), Akasa (space), kala (time), Pudgala (matter) and Jiva (soul). (625) The substances, Akasa, kala, Pudgal, Dharma and Adharma, do not possess the attributes of the Jiva (i. e. devoid of life) and they therefore have been called Ajivas (non-living). The attribute of Jiva is consciousness. (626) Akasa, Kala, Jiva, Dharma and Adharma are incorporeal, where as Pudgala (matter) is corporeal. Of these, only the soul substance is conscious. (627) The Jiva (soul), the pudgala (matter)-these two substances are active, while the rest are inactive. The external cause of the activity of soul is Karmic matter and of the activity of matter is the substance kala (time).

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232 628. dhammo ahammo AgAsaM, davvaM ikkikkamAhiyaM / aNatANi ya davvANi, kAlo jaMtavo // 5 // puggala SAMANASUTTAM Dhammo ahammo agasam, davvam ikkikkamahiyam. Anamtani ya davvani, kalo puggala jamtavo. 629. dhammAdhamme ya dosvee, logamittA viyAhiyA / logAloge ya AgAse, samae samayakhettie // 6 // Dhammadhamme ya do vee, logamitta viyahiya. Logaloge ya agase, samae samayakhatie. 630. anonnaM pavisaMtA, diMtA ogAsamantramannassa / tAviya NicvaM, sagaM sabhAvaM Na vijahaMti // 7 // Annonnam pavisamta, dimta ogasamannamannassa. Melamta vi ya niccam, sagam sabhavam na vijahanti. 631. dhammatthikAyamarasaM, avaNNagaMdhaM asahamapphAsaM / logogADhaM puTTha, pihulamasaMkhAdiya-padesaM // 8 // Dhammatthikayamarasam, avannagandham asaddamapphasam. Logogadham puttham, pihulamasamkhadiya-padesam. 632. udayaM jaha macchANaM, gamaNANuggahayaraM havadi loe / taha jIvapuggalANaM, dhammaM davvaM viyANehi // 9 // Udayam jaha macchanam, gamananuggahayaram havadi loe. Taha jivapuggalanam, dhammam davvam viyanchi. 633. Na ya gacchadi dhammatthI, gamaNaM Na karedi annadaviyassa / havadi gatI sa ppasaro, jIvANaM puggalANaM ca // 10 // Na ya gacchadi dhammatthi, gamanam na karedi annadaviyassa. Havadi gati sa ppasaro, jivanam puggalanam ca. For Private Personal Use Only

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METAPLIYSICS 233 (628) Dharma, Adharma and Akasa are singular in number, Kala, Pudgala and Jiva-these three are infinite in number. (629) Dharma and Adharma-both these substances have their extension throughout the universe, while akasa (space) pervades the universe and beyond the universe. Kala pervades only the time region. (630) These six substances (dravyas) are co-extensive in the same space and acconimodate one-another, they are mixed up with one another from the time infinite. However, they maintain their identity without loosing their respective nature. (631) Dharmastikaya is devoid of the attributes like taste, colour, smell, sound and touch. it pervades universe, it is independent, huge and has innumberable pradesas i. e. spacepoints. (632) Just as water is helpful in the movement of fishes so is the Dharma in the movement of souls and matter. (633) Dharmastikaya does not move itself nor cause other things to move; but it is an all pervading medium of motion for the living and non-living bodies.

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234 SAMANASUTTAN 634. jaha hatadi dhammadavaM,taha taM jANeha dabbamadhammakkhaM / ThidikiriyAjuttANaM, kAraNabhUdaM tu puDhavIva // 11 // Jaha havadi dhammadayvam, taha tam janeha davvamadhammakkham. Thidikiriyajuttanam, karanabhudam tu pudhaviva. 635. ceyaNarahiyamamuttaM, avagAhaNalakkhaNaM ca savvagayaM / loyAloyavibheyaM, taM NahadabaM jiNudiLeM // 12 // Ceyanarahiyamamuttan, avagahanalakkhanam ca savvagas Loyaloyavibheyam, tam nahadavam jinuddittham. 636. jIvA ceva ajIvA ya, esa loe viyAhie / ajIvadesamAgAse, aloe se viyAhie // 13 // Jiva ceva aiva ya, esa loe viyahie. Ajivadesamagase, aloe se viyahie. 637. pAsarasagaMdhavaNNa-bvadiritto agurulhugsNjutto| vattaNalakkhaNakaliyaM, kAlasarUvaM imaM hodi // 14 // Pasarasagadhavanna-wadiritto agurulahugasarjutto. Vattanalakkhanakaliyam, kalasaruvam imam hodi. 638. jIvANaM puggalANaM, huvaMti pariyaTTaNAi vivihAi / edANaM pajjAyA, vaTTate mukkhakAlAdhAre // 15 // Jivanam puggalanam, huvamti pariyatanai vivihai. Edanam pajjaya, vasamte mukkhakalaadhare. 639. samayAvaliussAsA, pANA thovA ya AdiA bhedA / vavahArakAlaNAmA, NiTThiA vIyarAehiM // 16 // Samayavaliussasa, pana thova ya adia bheda. Vavaharakalanama, midigha viyaraehim.

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

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236 SAMANASUTTAM 640. aNukhaMdhaviyappeNa du, poggaladavvaM havei duviyapaM / khaMdhA hu chappayArA, paramANU ceva duviyappo // 17 // Anukhandhaviyappna du, poggaladavvam havei duviyappan Khamdha hu chappayara, paramana ceva duviyappo. 641. aithUlathUla thUlaM, thUlasuhumaM ca suhumathUlaM ca / suhamaM aisuhumaM idi, dharAdiyaM hodi chabbheyaM // 18 // Aithulathula thulam, thulasuhumam ca suhumathular ca. Suhuman aisuhumar idi, dharadiyam hodi chabbheyam. 642. puDhavI jalaM ca chAyA, cauridiyavisaya-kammaparamANU / chavihabheyaM bhaNiyaM, poggaladacaM jiNavarehiM // 19 // Pudhavi jalan ca chaya, caurisdiyavisaya-kammaparamana. Chavvihabheyam bhaniyam, poggaladavvam jinavarehim. 643. aMtAdimajjhahINaM, apadesaM iMdiehiM Na hu gejjhaM / jaM davvaM avibhattaM, taM paramANuM kahati jiNA // 20 // Antadimajjahinam, apadesam imdichim na hu geijham. Jam davvam avibhattam, tam paramanur kaharti jina. 644. vaNNarasagaMdhaphAse, pUraNagalaNAi savvakAlamhi / khaMdaM iva kuNamANA, paramANU puggalA tamhA // 21 // Vannarasagandhaphase, puranagalanai savvakalamhi. Khandam iva kunamana, paramana puggala tamha. 645. pANehiM caduhiM jIvadi, jIvassadi jo hu jIvido pur| so jIvo, pANA puNa balamiMdiyamAu ussAso // 22 // Panehim caduhim jivadi, jivassadi jo hu jivido puvvam. So jivo, pana puna balamindiyamau ussaso.

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

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238 SAMANASUTTAN 646. aNugurudehapamANo, uvasaMhArappasappado ghedaa| asamuhado vavahArA, NicchayaNayado asaMkhadeso vA // 23 // Anugurudehapamano, uvasamharappasappado ceda. Asamuhado vavahara, nicchayanayado asamkhadeso va. 647. jaha paumarAyarayaNaM, khittaM khIre pabhAsayadi khiir| taha dehI dehatyo, sadehamattaM pabhAsayadi // 24 // Jaha paumarayarayanan, khittan khire pabhasayadi khiran. Taha dehi dehattho, sadehamattam pabhasayadi. 648. AdA NANapamANaM, NANaM NeyappamANamuTThi / NeyaM loyAloyaM, tamhA gANaM tu sabbagayaM // 25 // Ada nanapamanam, nanam neyappamanamudditham. Neyam loyaloyam, tamha nanam tu sawagayam. 649. jIvA saMsAratyA, NibAdA ghedaNapagA duvihA / uvaogalakkhaNA vi ya, dehAdehappavIcArA // 26 // Jiva samsarattha, nivvada cedanappaga duviha. Uvaogalakkhana vi ya, dehadehappavicara. 650. puDhavijalateyavAU-vaNapphadI vivihthaavreiNdii| bigatigacadupaMcakkhA, tasajIvA hoti saMkhAdI // 27 // Pudhavijalateyavau-vanapphadi vivihathavareisdi. Bigatigacadupancakkha, tasajiva homti samkhadi.

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

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36. sRSTisUtra 36. Srstisutra 651. logo akiTTimo khalu, aNAiNihaNo sahAvaNibatto / jIvAjIvahiM phuDo, savvAgAsAvayavo Nicco // 1 // Logo akigimo khalu, anainihaao sahavanivvatto. Jivajivahiin phudo, savagasavayavo nicco. 652. apadeso paramANU, padasametto ya samayasaddo jo / Niddho vA lukkho vA, dupadesAdittamaNuhavadi // 2 // Apadeso paramana, padasametto ya samayasaddo jo. Niddho va lukkho va, dupadesadittamanuhavadi. 653. dupadesAdI khaMdhA, suhamA vA bAdarA ssNtthaannaa| puDhavijalateuvAU, sagapariNAmehiM jAyate // 3 // Dupadesadi khamdha, suhuma va badara sasamthana. Pudhavijalateuvau, sagaparinamchim jayarte. 654. ogADhagADhaNicido, puggalakAyahiM sabado logo / suhumehi bAdarehi ya, appAogehiM joggehiM // 4 // Ogadhagadhanicido, puggalakayahim savvado logo. Suhumchim badarehi ya, appaogehim joggehim. 655. kammattaNapAoggA, khaMdhA jIvassa pariNaI pappA / gacchaMti kammabhAvaM, Na hi te jIveNa pariNamidA // 5 // Kammattanapaogsa, khandha sivassa parinaim pappa. Gacchamti kammabhavam, na hi tejivena parinamida.

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

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242 SAMANASUTTAM 656. bhAveNa jeNa jIvo, pecchadi jANAdi AgadaM visaye / rajjadi teNeva puNo, bajjhadi kamma tti uvadeso // 6 // Bhavena jena jivo, pecchadi janadi agadam visaye. Rajjadi teneva puno, bajjhadi kamma tti uvadeso. 657. savvajIvANa kammaM tu, saMgahe chahisAgayaM / savvesu vi paesesu, savvaM savveNa baddhagaM // 7 // Savvajivana kammam tu, samgahe chaddisagayam. Savvesu vi paesesu, savvam savvena baddhagam. 658. teNAvi jaM kayaM kammaM, suhaM vA jai vA duhaM / kammuNA teNa saMjutto, gacchaI u paraM bhavaM // 8 // Tenavi jam kayam kammam, suham va jai va duham. Kammuna tena sanjutto, gacchatu param bhavam. dehA, 659. te te kammattagadA, poggalakAyA puNo vi jIvassa / saMjAyaMte dehaMtarasaMkamaM pappA // 9 // Te te kammattagada, poggalakaya puno vi jivassa. Samjayamte deha, dehamtarasamkamam pappa. For Private Personal Use Only

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METAPHYSICS 243 (656) The mental attitude through which the soul perceives and knows the objects that come into its experience and is attached to them; it comes into bondage due to the same. (657) The karmas, capable of binding every soul, come from six directions, and they all bind all the pradesas i.e. regions of soul. (658) Whatever good or evil Karmas are accumulated by a soul, associated with those very Karmas, it proceeds on to assume the next birth. (659) Those very Paudgalic aggregates which have assumed the form of a Karma for a soul, now assume the different bodies when soul takes a new birth.

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UNIVERSE SIDDHALOK URDHVALOK LOKAKASA KADHIVALOK ALOKAKASA ADHOLOKA

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SAMANA SUTTAM Part 4 Jaina Theory of Relativity For Private Personal Use Only

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37. anekAntasUtra 37. Anekantasutra 660. jeNa viNA logassa vi, vavahAro sambahA na nibahai / tassa bhuvaNekkaguruNo, Namo aNegaMtavAyassa // 1 // Jema vina logassa vi, vavaharo sawaha na niwahai. Tassa bhuvanekkaguruno, samo ancgamtavayassa. 661. guNANamAsao davvaM, egadavassiyA guNA / lakkhaNaM pajjavANaM tu, ubhao assiyA bhave // 2 // Gunanamasao davvam, cgadavvassiya gura. Lakkhanam pajjaranam tu, ubhao assiya bhave. 662. dabaM pajjavaviuyaM, dabaviuttA ya pajjavA gatyi / upAya-TThii-bhaMgA, haMdi daviyalakSaNaM eyaM // 3 // Davvam pajjavaviuyan, davvaviutta ya pajjava natthi. Uppaya-thii-bhamga, hamdi daviyalakkhanam eyam. 663. Na bhavo bhaMgavihINo, bhaMgo vA Natyi saMbhavavihINo / uppAdo vi ya bhaMgo, Na viNA dhobveNa atyeNa // 4 // Na bhavo bhargavihino, bhango va natthi sambhavavihiro. Uppado viya bhange, na vina dhovvena atthena. 664. uppAdaTThidibhaMgA, vijjate pajjaesu pajjAyA / davvaM hi saMti niyadaM, tamhA dabaM havadi sabbaM 5 // Uppadathidibhanga, vijante paijaesu paijaya. Davam hi santi niyadan, tamha davvar havadi savvam.

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

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SAMANASUTTAM 665. samavedaM khalu davvaM, saMbhavaThidiNAsasaNidaTThehiM / ekkammi ceva samaye, tamhA davvaM khu tattidayaM // 6 // Samavedam khalu davam, sambhavathidinasasannidatthehim. Ekkammi ceva samaye, tamha davvam khu tattidayam. 248 666. pADubbhavadi ya anno, pajjAo pajjAo vayadi anno / davvassa taM pi davvaM, Neva paNaTuM Neva uppanaM // 7 // Padubbhavadi ya anno, pajjao pajjao vayadi anno. Davwassa tam pi davam, neva panattham neva uppannam. 667 purisammi purisasado, jammAI - maraNakAlapajjanto / tassa u bAlAIyA, pajjavajoyA bahuviyappA // 8 // Purisammi purisasaddo, jammai-maranakalapajjanto. Tassa u balatya, pajjavajoya bahuviyappa. 668. tamhA vatthUNaM ciya, jo sariso pajjavo sa sAmannaM / jo visariso viseso, ya mao'NatyaMtaraM tatto // 9 // Tamha vatthunam ciya, jo sariso pajjavo sa samannam. Jo visariso viseso, ya mao' natthamtaram tatto. 669. sAmanna aha visese, dabbe NANaM havei aviroho / sAhai taM sammattaM, gahu puNa taM tassa vivarIyaM // 10 // Samanna aha visese, davve nanam havei aviroho. Sahai tam sammattam, nahu puna tam tassa vivariyam. 670. piu putta - Nattu bhavvaya - bhAUNaM egapurisasaMbaMdho / Naya so egassa piya, tti sesayANaM piyA hoi // 11 // Piu-putta-nattu-bhavvaya-bhaunam egapurisasambandho. Na ya so egassa piya, tti sesayanam piya hoi. For Private Personal Use Only

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

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250 SAMANASUTTAM 671. saviyappa-NiviyappaM iya, purisaM jo bhaNejja aviyappaM / saviyapameva vA NicchaeNa, Na sa nicchao samae // 12 // Saviyappa-niviyappam iya, purisam jo bhaneja aviyappam. Saviyappameva va nicchamna, na sa nicchao samae. 672. anotrANugayANaM, 'imaM va taM vatti vibhayaNamajuttaM / jaha duddha-pANiyANaM, jAvaMta visesapajjAyA // 13 // Annonnanugayanam, "imam va tari va ti vibhyanamajuttam. Jaha duddha-paniyanam, javamta visesapajjaya. 673. saMkejja yA'saMkitabhAva bhikkhU, vibhajjavAyaM ca viyaagrejjaa| bhAsAdugaM dhammasamuTThitehiM, viyAgarejjA samayA supane // 14 // Sankeja ya'samkitabhava bhikkhi, vibhajjavayam ca viyagard Bhasadugam dhammasamukhitchiin, viyagarejja samaya supanne. 38. pramANasUtra 38. Pramanasutra (a) paJcavidha jJAna (a) Pancavidha Jnana 674. saMsayavimoha-vibhaya-vivajjiyaM appprsruvss| gahaNaM sammaM NANaM, sAyAramaNeyabheyaM tu // 1 // Samsayavimoha-vibbhaya-vivajjiyam appaparasaruvassa. Gahanam sammam nanan, sayaramancyabheyam tu. 675. tatya paMcavihaM nANaM, suyaM AbhinibohiyaM / ohinANaM tu taiyaM, maNanANaM ca kevalaM // 2 // Tattha pancaviham nanan, suyam abhinibohiyam. Ohinanam tu taiyam, manananam ca kevalam.

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

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252 SAMANASUTTAM 676. paMceva hoMti NANA,madisudaohImaNaM ca kevalayaM / khayauvasamiyA cauro, kevalaNANaM have khaiyaM // 3 // Parceva horti nana, madisudaohimanam ca kevalayam. Khayauvasanuiya cauro, kevalananam have khaiyam. 677. IhA apoha vImaMsA, maggaNA ya gavesaNA / saNNA satI matI paNNA,sabbaM AbhiNibodhiyaM // 4 // ina apoha vimamsa, magsana ya gavesana. Sanna sati mati panna, savvar abhinibodhiyam. 678. atthAo atyaMtaramuvalaMbhe taM bhaNaMti suyaNANaM / AbhiNibohiyapavvaM, NiyameNa ya sadayaM mUlaM // 5 // Atrhao atthamtaramuvalambhe tam bhananti suyananan. Abhinibohiyapuvvar, niyamana ya saddayam mular. 679. iMdiyamaNonimittaM, jaM viNNANaM suyANusAreNaM / niyayatatyuttisamatthaM, taM bhAvasuyaM maI sesaM // 6 // Irdiyamanonimittar, ja vinnanam suyanusarenan. Niyayatatthuttisamatthar, iam bhavasuyam mai sesam. 680. maipuvvaM suyamuttaM, na maI suyapubbiyA viseso'yaM / puvaM pUraNapAlaNa-bhAvAo jaM maI tassa // 7 // Maipuvam suyamuttam, na mai suyapuvviya viseso'yam. Puvvam puranapalana -bhavao jam mai tassa. 681. avahIyaditti ohI, sImANANetti vaNiyaM samae / bhavaguNapaccaya-vihiyaM, tamohiNANa ti NaM biMti // 8 // Avahiyaditti ohi, simananati vanniyar samae. Bhavagunapaccaya-vihiyam, tamohinana tri nam binti.

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TILEORY OF PELATIVITY 251 (676) Knowledge is thus of five kinds: sensory knowledge, scriptural knowledge, clairvoyance, telepathy and omniscience. The first four result from substance cum annihilation of the relevant Karmas, while omniscience result after total annihilation of Karmas. (677) Reflection on what has been perceived, reasoning, questioning, examuning, searching, understanding and judgingthese are the varieties of sensory knowledge (678) Sruta-Jnana is said 10 consist in comprehension of the nieaning of words that are heard or it is derived from the senses and the mind and it as a rule is bou of words (679) The knowledge which is required through the senses and the mind by hearing or reading the scripture and which is capable of expressing its content is called Bhava-srutajnana, the rest of the knowledge (acquired through thought-activities and the senses) is matijnana. (680) The Srutajnana is acquired through matijnana while the matijnana is not acquired through Srutajnana, but in the act of fostering thoughts, it is the characteristic of matijnana that it precedes the Srutajnana (681) The type of cognition which limits the direct) knowledge is called (Avadhi-Jnana) I e clairvoyance, in the scriptures, it is also called simajnana 1. e. limited cognition This avadhi-jnana is of two types - viz one that is born on account of a certain type of birth and one thaus born on account of the practice of certain various qualities.

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254 SAMANASUTTAM 682. ciMtiyamaciMtiyaM vA, addhaM ciMtiya aNeyabheyagayaM / maNapajjava tti NANaM, jaM jANai taM tu Naraloe // 9 // Cimtiyamacimtiyam va, addham camtiya aneyabheyagayam. Manapajjava ttinanam, jam janai tan tunaraloe. 683. kevalamegaM suddhaM, sagalamasAhAraNaM aNaMtaM ca / pAyaM ca nANasaddo, nAmasamANAhigaraNo'yaM // 10 // Kevalamegam suddham, sagalamasaharanam anamtam ca. Payam ca nanasaddo, namasamanahigaranoyan. 684. saMbhinnaM pAsaMto, logamalogaM ca savao sabbaM / taM natthi jaM na pAsai, bhUyaM bhavvaM bhavissaM ca // 11 // Sambhinnar pasarto, logamalogar ca savvao savam. Tam natthi jan na pasai, bhuyah bhavam bhavissam ca. (A) pratyakSa-parokSa pramANa (a) Pratyaksa-Paroksa Pramana 685. gehaNai vatyusahAvaM, aviruddhaM sammarUvaM jaM nnaannN| bhaNiyaM khu taM pamANaM, paccakkhaparokkhabheehi // 12 // Gehanai vatthusahavam, aviruddhar sammaruvam jam nanan. Bhaniyam khu tam pamanam, paccakkhaprokkhabhechim. 686. jIvo akkho atthabavaNa-bhoyaNaguNanio jeNaM / taM pai vaTTai nANaM, je paccakkhaM tayaM tivihaM // 13 // Jivo akkho atthvvavana-bhoyanagunannio jenam. Tam pai vartai nanam,je paccakkham tayam aviham. 687. akkhassa poggalakayA,jaM dabindiyamaNA parA teNaM / tehiM to jaM nANaM, parokkhamiha tamaNumANaM va // 14 // Akkhassa poggalakaya, jam davvindiyamana para tenam. Tehim to jam nanam, parokkhamiha tamanumanam va.

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THEORY OF RELATIVITY 255 (682) In this world of human beings, that type of cognition is called manahaparyayajnana, which comprehends other's thought, that is already entertained, that is not yet entertained or that is only half entertained, and so on. It is of many types. (683) That type of cognition which is one, pure, perfect, extra-ordinary, endless, is called Kevalajnana, and here as usual the generic word jnana is to be added to the specific word denotative of a particular jnana Type. (684) Kevala-Joana grasps in one sweep all that is in this universe and beyond the universe in its entirety, certainly, there is nothing in the past, future and the present which is not grasped by this type of cognition. (A) PRECEPTS ON DIRECT AND INDIRECT KNOWLEDGE (685) That cognition which grasps the nature of things in a proper and uncontradicted form is called pramana; it is of two types-viz. Pratyaksa (direct) and paroksa (indirect). (686) The word 'aksa' means a soul either because it covers the entire range of the things or because it enjoys these things (the two meanings depending on two different etymologies of the word 'aksa' and the type of cognition, which is had be an aksa is called pratyaksa; it is of three sub-types. (687) The physical sense-organs and the internal organ i.e. mind, are something alien to an aksa or self, and the type and the type of cognition had through the instrumentality of these two is called paroksa-just like inferential cognition.

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256 SA.MANASUTTAM 688. hoMti parokkhAI mai-suyAI jIvassa paranimittAo / pubbovaladdhasaMbaMdha-saraNAo vANumANaM va // 15 // Honti parokkhaim mai-suyair jivassa paranimittao. Puvvovaladdhasambamdha-saranao vanumanam va. 689. egateNa parokkhaM, liMgiyamohAiyaM ca paccakkhaM / iMdiyamaNobhavaM jaM, taM saMvavahArapaccakkhaM // 16 // Egamtena parokkha, lingiyamohaiyam ca paccakkham. Imdiyamanobhavam jar, tam samvavaharapaccakkham. 39. nayasUtra 39. Nayasutra 690. jaM NANINa viyappaM, suyabheyaM vatthuaMsasaMgahaNaM / taM iha jayaM pauttaM, NANI puNa teNa NANeNa // 1 // Jam nanina viyappan, suyabheyam vatthuamsasamgahanam, Tam iha nayam pauttam, nani puna tena nanena. 691. jamhA Na NaeNa viNA, hoi Narassa siyvaaypddivttii| tamhA so bohabbo, eyaMtaM hatukAmeNa // 2 // Jamha na naena vina, hoi narassa siyavayapadivata. Tamha so bohavvo, eyartan hartukamena. 692. dhammavihINo sokkhaM, taNhAcheyaM jaleNa jaha rahido / taha iha vaMchai mUDho, Nayarahio dabaNicchitI // 3 // Dhammavihino sokkham, tanhacheyam jalena jaha rahido. Taha iha vamchai milho, nayarahio davvanicchiti. titthyrvynnsNgh-visesptthaar-muulvaagrnnii| dabaTTio ya pajjavaNao, ya sesA viyappA siM 4 // Titthayaravayanasamgaha-visesapathara-mulavagarani. Davvarthio ya pajjavanao, ya sesa viyappa sim.

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TULEORY OF RELATIVITY 257 (688) The two cognitions mati and Sruta are paroksa i.e. indirect because they are acquired by a soul through the instrumentality of something alien to itself or because they are born of the memory of relationship grasped earlier, just like inferential cognition. (689) In a real sense, the cognition acquired through the other sources is paroksa i. e. indirect while cognition acquired directly by the soul is pratyaksa. But the cognition, born of a sense-organ is 'pratyaksa', practically so called. 39. PRECEPTS ON VIEW-POINT (690) The thought activity which grasps only one aspect of an object with the aid of scriptures, is called Naya. He who possesses such knowledge is wise. (691) Since without a (knowledge of) naya a man cannot have a knowledge of syadvada (the doctrine of conditional statement). A knowledge of naya can be had by one who is desirous of destroying all the extremes. (692) Just as an irreligious person desired to attain bliss without practising religion or a thirsty person desires to quench his thirst without using water, similarly the fool desires to determine the nature of a substance without taking recourse to naya. (693) The entire body of the teachings of Tirthankara taken in its entirety and taken in its particular details is to be explained with the help of two basic standpoints (nayas)-viz that substantial point of view (dravyarthikanaya) and that modificational point of view (paryayarthikanaya). The rest of them are the offshoots of these two.

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258 SAMANASUTTAM 694. dabaTThiyavattavaM, avatthu NiyameNa pajjavaNayassa / taha pajjavavatthu, avatthumeva dabaTTiyanayassa 5 // Davvarthiyavattavvar, avatthu niyamena pajjavanayassa, Taha pajjavavatthu, avatthumeva dawanhiyanayassa. 695. uppajjati viyaMti ya, bhAvA niyameNa pajjavanayassa / davaTTiyassa savvaM, sayA aNuppatramaviNa8 // 6 // Uppajjamti viyami ya, bhava niyamena pajjavanayassa. Dawathiyassa savam, saya anuppannamavinarthai. 696. dabaTThieNa savvaM, davvaM taM pajjayaTTieNa puNo / havadi ya annamaNannaM, takkAle tammayattAdo // 7 // Davvatlhiena savam, davvam tam pajayathiena puno. Havadi ya annamanannar, takkale rammayattado. 697. pajjaya gauNaM kiccA, dabbaM pi ya jo hu giNhai loe / so davatthiya bhaNio. vivarIo pajjayatthiNao // 8 // Paijaya gaunan kicca, davvam pi ya jo hu ginhai loe. So davvatthiya bhanio, vivario pajayatthinao. 698. negama-saMgaha-vavahAra-ujjusue ceva hoI bodhavvA / sadde ya samabhirUDhe, evaMbhUe ya mUlanayA // 9 // Negama-samgaha-vavahara-ujjusue ceva hoi bodhavva. Sadde ya samabhirudhe, evabhue ya mulanaya. 699. paDhamatiyA davvatthI, pajjayagAhI ya iyara je bhaNiyA / te cadu atyapahANA, sahapahANA hu tiNi yA // 10 // Padhamariya davvatthi, paijayagahi ya iyara je bhaniya. Te cadu atthapahana, saddapahana hu tinni ya.

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TUIEORY OF RELATIVITY 259 (694) What is said from the substantial view-point appears, as a rule, unreal from the modal view-point. Similarly what is said from the modal view-point appears unreal from the substantial view-point. (695) From the modal view-point, things necessarily originate and perish. But from the substantial view-point, there is neither origination nor destruction. (696) From substantial point of view, everything is of the form of substance (always remaining the same), but from modal view-point every thing differs from time to time. From each particular stand-point, a thing appears to its corresponding form. (697) The stand-point which gives secondary status to the modes and only grasps the substance, is called substantial viewpoint, while the opposite to it is called modal view-point. (698) Naigam, sarngraha, vyavahara, jusutra, sabda, samabhirudha and evambhuta-these are the seven basic standpoints. (699) The first three fall under the category of substantial view-point, while the remaining four come under the modal view-point. Among these seven, the first four give eminence to meaning, while the remaining three to the word.

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260 SAMANASUTTAN 700. NegAiM mANAI, sAmannobhayavisesanANAhaM / jaM tehiM miNai to, Negamo No NegamANo tti // 11 // Negaim manaim, samannobhayavisesananahan. Jam tehim minai to, negamo nao nepamano tti. 701. Nivitta davvakiriyA, vaTTaNakAle du jaM samAcaraNaM / taM bhUyaNaigamaNayaM, jaha ajnadiNaM nibuo vIro // 12 // Nivvitta davvakiriya, vattanakale du jam samacaranam. Tam bhuyaniganunayam, jaha ajadinam nivvuo viro. 702. pAraddhA jA kiriyA, payaNavihANAdi kahai jo siddhaM / loe ya pucchamANe, taM bhaNNai vaTTamANaNayaM // 13 // Paraddha ja kiriya, payunavihanadi kahai jo siddham. Loe ya pucchamane, tam bhannai vatiamananayam. 703. NippaNNamiva payaMpadi, bhAvipadatthaM Naro aNipaNaM / appatthe jaha patthaM, bhaNNai so bhAvi Naigamo tti Nao // 14 // Nippannamiva payampadi, bhavipadattham naro aaipannan. Appatthe jaha pattham, bhannai so bhavi naigamo tti nao. 704. avaropparamavirohe, sabbaM atthi tti suddhsNghnne| hoi tameva asuddhaM, igajAivisesagahaNeNa // 15 // Avaropparamavirohe, savvain atthi tti suddhasamgahane. Hoi tameva asuddham, igajaivisesagahanena. 705. jaM saMgaheNa gahiyaM, bheyai atthaM asuddhaM suddhaM vA / so vavahAro duviho, asuddhasuddhatthabheyakaro // 16 // Jam samgahena gahiyam, bheyai atham asuddhari suddham va So vavaharo duviho, asuddhasuddhatthabheyakaro.

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TI LEORY OF RELATIVITY 261 (700) Naigam Naya deals with both the aspects of a thing, that is, generic as well as specific aspects, as the case might be, in order to know this, it knows the thing in its various forms. (701) Naigam Naya is of three kinds, according to the three tenses. The past, the present and the future. (702) To describe the work as "has been done" when asked, the moment it has been started, is known as the Vartamana Naigam Naya, for, example the food is said to have been cooked when the cooking has just been started. (703) To say that an act, which is to be performed in future has been completed, though incomplete is an example of Bhavisya Naigam Naya e. g. when a person is about to start, we say "he has gone" (704) There are two kinds of samgrahanaya-suddhasamgrahanaya and asuddhasamgrahanaya. In suddhasamgrahanaya, we accept only one common characteristic of thingsexistence, ignoring all the mutual conflicting characteristics, while in Asuddhasamgrahanaya, we accept the generic class characteristic of things. (705) That which distinguishes between the pure synthetic approach and impure synthetic approach about the thing is called Vyavaharanaya. This Vyavaharanaya is further of two types. complete distinguishing and incomplete distinguishing.

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262 SAMANASUTTAM 706. jo eyasamayavaTTI, giNai dabve dhuvattapajjAyaM / so riusutto suhamo, sabbaM pi sadaM jahA khaNiyaM // 17 // Jo eyasamayavarn, gihnai davve dhuvatrapajjayan. So riusutto suhumo, savvam pi saddam jana khaniyam. 707. maNuyAiyapajjAo, maNuso tti sagaTTidIsu baTTato / jo bhaNai tAvakAlaM, so yUlo hoi riusutto // 18 // Manuyaiyapajjao, manuso i sagarthidisu vartamto. Jo bhanai tavakalam, so thulo hoi riusutto. 708. savaNaM sapai sa teNaM, va sappae vatthu jaM tao saho / tassatyapariggahao, no vi saho tti heu va // 19 // Savanam sapai sa tenan, va sappae vatthu jam tao saddo. Tassatthapariggahao, nao vi saddo tti heu wa. 709. jo vaTTaNaM Na maNNai, eyatthe bhinnaliMgaAINaM / so sahaNao bhaNio, Neo pussAiANa jahA // 20 // Jo vastanan na mannai, cyatthe bhinnalisgaainam. So saddanao bhanio, neo pussaiana jaha. 710. ahavA sikhe sare, kIrai jaM ki pi atyavavaharaNaM / taM khalu sahe visayaM, 'devoM sadeNa jaha devo // 21 // Ahava siddhe sadde, kirai jam kim pi athavavaharanam Tam khalu sadde visayam, 'devo' saddena jaha devo. 711. sahArUDho attho, atyArUDho taheva puNa saho / bhaNai iha samabhirUDo, jaha iMda puraMdaro sakko 122 // Saddarudho atho, atharudho taheva puna saddo. Bhanai iha samabhirudho, jaha inda puramdaro sakko.

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TILEORY OF RELATIVITY (706) The naya which grasps the evanescent modes of an eternal substance, is called Rjusutra naya, for example 'to say that' all the sound is momentary'. 263 (707) On the other hand that naya which attritubes a mode like man-ness etc. to a being, throughout the course of that period during which this being continues to exhibit that mode is the sub-type ofRjusutranaya,called Sthularjusutranaya. (708) Sapana, i. e."calling", is a word, or that which calls is word, or through which an object is reffered to is also a word. It is called "Sabdanaya" because it grasps the meaning of the word. (709) The naya that differentiates the meaning of the words according to their use, as gender etc., in a sentence is called sabda naya, for example, the word 'pusya' denotes a particular Naksatra, while the word 'Pusya' denotes a particular "Tarika'. (710) The naya which grasps the meaning of the word according to its etymology, is also called 'Sabdanaya', for example, the word 'deva' generally means God. (711) Every word is followed by a specific meaning and vice-versa. The different synonymous words have their respective connotations even if the same object is referred to by them. For example, the word, Indra, Purandar and Sakra connote the same object, yet they have their respective meaning to. This is known as Samabhirudhanaya. For Private Personal Use Only

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264 712. evaM jaha saddattho, saMto bhUo tadannahA'bhUo / teNevaMbhUyanao, saddatthaparo viseseNa // 23 // Evam jaha saddattho, samto bhuo tadannaha bhuo. Tenevambhuyanao, saddatthaparo visesena. SAMANASUTTAM 713. jaM jaM karei kammaM, dehI maNavayaNakAyaceTThAdo / taM taM khu NAmajutto, evaMbhUo have sa Nao // 24 // Jam jam karei kammam, dehi manavayanakayacntthado. Tam tam khu nnamajutto, evambhuo have sa nao. 40. syAdvAda va saptabhaGgIsUtra 40. Syadvada va Saptabhargisutra 714. avaropparasAvekkhaM, NayavisayaM aha pamANavisayaM vA / taM sAvekkhaM bhaNiyaM NiravekkhaM tANa vivarIyaM // 1 // Avaropparasavekkham, nayavisayam aha pamanavisayam va. Tam savekkham bhaniyam, niravekkham tana vivariyam. . 715. niyamaNisehaNasIlo, NipAdaNAdo ya jo hu khalu siddho / so siyasado bhaNio, jo sAvekkhaM pasAhedi // 2 // Niyamanisehanasilo, nipadanado ya jo hu khalu siddho. So siyasaddo bhanio, jo savekkham pasahedi. 716. satteva huMti bhaMgA, pamANaNayaduNayabhedajuttA vi / siya sAvekkhaM pamANaM, NaeNa Naya duNaya NiravekkhA // 3 // Satteva humti bhamga, pamananayadunayabhedajutta vi. Siya savekkham pamanam, naena naya dunaya niravekkha. For Private Personal Use Only

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THEORY OF RELATIVITY (712) A word only applies to an object in case it behaves in the manner suggested by the (etymological) meaning of the word, denoting it and not in case it does not behave in that manner. This is what is maintained by the naya, called "Evambhutanaya". Hence this particular naya cling to the particular meaning of the word. (713) Whatever an act a person is now performing, through the instrumentality of his mind, speech or body, a name corresponding to that act is to be applied to this person, this is what is maintained by the naya called Evambhutanaya (e. g. A person is called teacher only while he is teaching). 40. SYADVADA & SAPTABHANGI SUTRA 265 (714) The object of naya or pramana; if it is conditional, is called relative, and if not, absolute. The object whether of naya or pramana, is called relative, if it is conditional, and absolute, if it is unconditional. (715) The word 'Syat' is said to be one that negates all unconditionality, one that is of the grammatical form called nipata (an underived particle) and one that demonstrates all things as conditional. (716) The predications are seven be they of the form of pramana or a naya proper or a naya improper. The statement characterized by syat (in same respect) is pramana, that which does not rule out the other probabilities is naya proper, and that which absolutely negates the other probabilities is naya improper. - For Private Personal Use Only

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266 SAMANASUTTAM 717. atthi tti patthi do vi ya, avvattavaM sieNa saMjuttaM / abattabA te taha, pamANabhaMgI suNAyabvA // 4 // Atthi tti natthi do vi ya, Avvattavvam siena samjuttan, Avvattavva te taha, pamanabhargi sunayavva. 718. atthisahAvaM dabaM, sahavAdIsu gAhiyaNaeNa / taM pi ya patthisahAvaM, paradabbAdIhi gahieNa // 5 // Atthisahavar davvar, saddavvadisu gahiyanaena. Tam pi ya satthisahavar, paradavvadihi gahiena. 719. uhayaM uhayaNaeNa, abattavaM ca teNa samudAe / te tiya abbattabbA, NiyaNiyaNayaatthasaMjoe // 6 // Uhaya uhayanacna, avvattavvar ca tona samudae. Te tiya avvattawa, siyaniyanayaatthasamjoe. 720. atyi tti patthi uhayaM, abattavaM taheva puNa tidayaM / taha siya NayaNiravekkhaM, jANasu dabe duNayabhaMgI // 7 // Atthi tti natthi uhayan, avvattavvam raheva puna tidayam. Taha siya nayaniravekkham, janasu dawe dunayabhangi. 721. ekaNiruddha iyaro, paDivakkho avare ya sbhaavo| sabbesiM sa sahAve, kAyabbA hoi taha bhaMgA // 8 // Ekniruddhe iyaro, padivakkho avare ya sabbhavo. Savvesim sa sahave, kayavva hoi taha bhanga. 41. samanvayasUtra 41. Samanvayasutra 722. savvaM pi aNeyaMtaM, parokkharUveNa jaM payAsedi / taM suyaNANaM bhaNNadi, saMsaya-pahudIhi paricattaM // 1 // Savvam pi aneyamtam, parokkharuvena jam payasedi. Tam suyananam bhannadi, sansaya-pahudihi paricattarm.

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THEORY OF RELATIVITY (717) 'Is', 'is not', 'is and is not', 'is indescribable', 'is and is indescribable', 'is not and indescribable', and 'is, is not and is indescribable'-these seven predications, each containing the word 'syat' constitute predications of the form of Pramana. (718) Each substance grasped in the form of 'this substance' etc. is of the nature of something existent, the same grasped in the form of 'a substance other than this one' etc. is of the nature of something non-existent. (719) When grasped in both the above forms it is of the nature of samething existent as well as non-existent, when simultaneously grasped in both the above forms, it is something indescribable in three additional forms, in as much as, it is at the same time also treated as something existent, something nonexistent, or something both existent and non-existent. 267 (720) 'Is', 'Is not', 'is and is not', 'is indescribable', 'is and is indescribable' 'is not and is indescribable', and 'is, is not and is indescribable these very seven predications, pertaining to a substance, when characterized by 'syat' (in some respect are called improper nayas (721) When one property of a thing is grasped, the property opposed to it is also grasped automatically because both these properties constitute the nature of this thing. Thus in respect of nature of all things, the afforesaid predications are to be made. 41 PRECEPTS ON RECONCILIATION (722) That (knowledge) which reveals the multiple aspects of the things in an indirect form and is free from any doubt etc. is designated as scriptural knowledge. For Private Personal Use Only

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268 723. loyANaM vavahAraM, dhamma-vivakkhAi jo pasAhedi / suyaNANassa viyappo, so vi Nao liMgasaMbhUdo // 2 // Loyanam vavaharam, dhamma-vivakkhai jo pasahedi. Suyananassa viyappo, so vi nao limgasambhudo. SAMANASUTTAM 724. NANAdhammajudaM pi ya, eyaM dhammaM pi vuccade atthaM / tasyavivakkhAdo, Natyi vivakkhA hu sesANaM // 3 // Nanadhammajudam pi ya, eyam dhammam pi vuccade attham Tasseyavivakkhado, natthi vivakkha hu sesanam. 725. te sAvekkhA suNayA, NiravekkhA te vi duSNayA hoMti / sayala - vavahAra- siddhI, suNayAdo hodi niyameNa // 4 // Te savekkha sunaya, niravekkha te vi dunnaya homti. Sayala-vavahara-siddhi, sunayado hodi niyamena. 726. jAvaMto vayaNapadhA, tAvaMto vA nayA 'vi' sahAo / te caiva ya parasamayA, sammattaM samudiyA sabbe // 5 // Javamto vayanapadha, tavamto va naya 'vi saddao. Te ceva ya parasamaya, sammattam samudiya savve. 727. parasamaeganayamayaM, tappaDivakkhanayao nivattejjA / samae va pariggahiyaM pareNa jaM dosabuddhIe // 6 // Parasamaeganayamayam, tappadivakkhanayao nivatteja. Samae va pariggahiyam, parena jam dosabuddhie. 728. NiyayavayaNijjasaccA, savvanayA paraviyAlaNe mohA / te uNa Na diTThasamao, vibhayai sacce va alie vA // 7 // Niyayavayanijjasacca, savvanaya paraviyalane moha. Te una na ditthasamao, vibhayai sacce va alie va. For Private Personal Use Only

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TI LEORY OF RELATIVITY 269 (723) That (knowledge) which makes possible the transactions of the people and illuminates the desired property of the thing, is a naya which is subtype of srutajnana and born of a probans. (724) Although a thing is possessed of so many properties, yet it is referred to by only one of these properties, because at that time exposition of only that property is required and not the remaining others. (725) The view, which accepts the relativity or mutual dependence of these properties, is a case of naya proper (Sunaya) while the view that does not, is a case of nayaimproper (Durnaya) It is the rule that all the transactions become successful when based on a naya proper. (726) There are as many points of view as their are modes of expression. In case the word "also" is employed every statement or expression represents Jaina position. The same provides an alien position, in case the word is not employed. Certainly right understanding demands a synthetic approach to all the statements about the thing. (727) Any specific extremistic view point adopted by rival, should be refuted by pointing out its rival view-point. The same should be our process, in case same person, following our own religious traditions adopts out of same faulty understanding any extremisuc view. (728) All view-points (nayas) are true in respect of what they have themselves to say but they are false so far as they refute a rival view-point (naya) One who is well-versed in the scriptures, should not divide the view.points (nayas) into true and false ones

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270 SAMANASUTTAN 729. na samenti na ya sameyA, sammattaM neva vatthuNo gamagA / vatthuvidhAyAya nayA, virohao veriNo ceva // 8 // Na samenti na ya sameya, sammattam neva vatthuno gamagd, Vatthuvighayaya naya, virohao verino ceva. 730. sabbe samayaMti sammaM, cegavasAo nayA viruddhA vi| bhicca-vavahAriNo iva, raaodaasiinn-vsvttii||9|| Savve samayanti samman, cegavasao naya viruddha vi. Bhicca-vavaharino iva, raodasina-vasavata. 731. jamaNegadhammaNo vatyuNo, tadaMse ca sabapaDivattI / aMdha ba gayAvayave to, micchAdiTThiNo vIsu // 10 // Jamanegadhammano vatthuno, aadarse a savapadivata. Ardha va gayavayave to, miochaddithino visu. 732. jaM puNa samattapajjAya-vatyugamaga tti samudiyA teNaM / sammattaM cakkhumao, sabagayAvayavagahaNe va // 11 // Jar puna samattapaijaya-vatthugamaga tti samudiya tenan. Sammattam cakkhumao, sawagayavayavagahane wa. 733. paNNavaNijjA bhAvA, aNaMtabhAgo tu aNabhilappANaM / paNNavaNijjANaM puNa, aNaMtabhAgo sudaNibado // 12 // Pannavanija bhava, anamtabhago tu anabhilappanan. Pannavanijanam puna, anamtabhago sudanibaddho. 734. sayaM sayaM pasaMsaMtA, garahaMtA paraM vayaM / je u tatya viussaMti, saMsAraM te viussiyA // 13 // Sayam sayam pasamsamta, garhamta param vayam. Je u tartha viussarnti, samsaram te viussiya.

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THEORY OF RELATIVITY 271 (729) Every absolute point of view is independent of the Other, they cannot be united together and their union is not conducive to the right approach. They are independent of each other like the opposing enemies. (730) Even though a single view-point (naya) taken, be itself may appear to be opposed to the other (naya), yet when they are considered mutually dependent to others, they would be conducive to the right understanding. Like the servants who act in harmony when they come under common control, even though they may be differing when they are separated. (731) Those, who treat some one portion or aspect of a thing as a whole thing, have a wrong understanding like those blind persons who treated some one particular part of an elephant as a whole elephant. (732) Those, who take together all the stand-points and thus grasp all the aspects of a thing, have a right understanding just as those with eyes, are able be grasp an elephant as a whole. (733) The properties of the things, capable of being described are infinite times less than those not capable of being described, while the properties described in the scriptures are infinite times less than those who are describable (In view of such problems, how can it be said that the statement of such a scripture or person is absolutely true). (734) Those, who go on praising their own view and condemning those of their rival, simply make a show of their learning and are variously in the grip of transmigratory cycle.

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272 SAMANASUTTAM 735. NANAjIvA NANAkamma, NANAvihaM have laddhI / tamhA vayaNavivAdaM, sagaparasamaehiM vajjijjA // 14 // Nanajiva nanakammam, nanaviham have laddhi. Tamha vayanavivadam, sagaparasamaehim vajija. 736. bhaI micchAdasaNa-samUhamaiyassa amayasArassa / jiNavayaNassa bhagavao, saMviggasuhAhigammassa // 15 // Bhaddar micchadarnsana-samuhamaiyassa amayasarassa. Jinavayanassa bhagavao, samviggasuhahigammassa. 42. nikSepasUtra 42. Niksepasutra 737. juttIsujuttamagge, jaM caubheeNa hoi khalu ThavaNaM / kajje sadi NAmAdisu, taM NikkhevaM have samae // 1 // Jutasujuttamagge, jan caubheena hoi khalu chavanan. Kajje sadi namadisu, tam nikkhevam have samae. 738. davvaM vivihasahAvaM, jeNa sahAveNa hoi taM jheyaM / tassa nimittaM kIrai, ekkaM pi ya davva caubheyaM // 2 // Davvam vivihasahavam, jena sahavena hoi tam jheyam. Tassa nimittam kirai, ekkan pi ya davva caubheyam. 739. NAma TuvaNA davvaM, bhAvaM taha jANa hoi NikkhevaM / dabbe saNNA NAma, duvihaM pi ya taM pi vikkhAyaM // 3 // Nama thavana davvam, bhavam taha jana hoi nikkhevar. Davve sanna namam, duvihar pi ya tam pi vikkhayam. 740. sAyAra iyara ThavaNA, kittima iyarA du biMbajA pddhmaa| iyarA iyarA bhaNiyA, ThavaNA ariho ya nnaaybbo||4|| Sayara iyara thavana, kittima iyara du bimbaja padhama. lyara iyara bhaniya, ghavana ariho ya nayawo.

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

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274 SAMANASUTTAM 741. davvaM khu hoi duvihaM, Agama-NoAgameNa jaha bhaNiyaM / 742. arahaMta-sattha-jANo, aNajutto daba-arihaMto // 5 // NoAgamaM pi tivihaM, dehaM NANissa bhAvikammaM ca / NANisarIraM tivihaM, cuda cattaM cAvidaM ceti // 6 // Dawam khu hoi duniham, agama-noagamenajah bhaniyam. Arahamta-sattha-jano, anajutto dawa-arihamto. Noagama pi tiviham, deham nanissa bhavikammam ca. Nanisariram uviham, cuda catiam cavidam ceti. 743. Agama-NoAgamado, taheva bhAvo vi hodi davyaM vA / 744. arahaMtasatthajANo, AgamabhAvo du arahaMto // 7 // tagguNae ya pariNado, NoAgamabhAva hoi arahato / tagguNaeI jhAdA, kevalaNANI hu pariNado bhaNio // 8 // Agama-noaganado, tahera bhavo vi hodi dawam va. Arahantasatthajuno, agamabhavo du arahamto. Taggunae ya parimado, noagamabhava hoi arahamto. Taggunaci jhadu, keralanani hi purinado bhanio. 43. samApana 43. Samapana 745. evaM se udAhu aNuttaranANI, aNuttaradaMsI aNuttaraNANadaMsaNadhare / arahA nAyaputte bhagavaM, vesAlie viyAhie tti bemi // 1 // Evam se udahu anuntaranani, anutiaradansi anuntarananadamsanadhare. Araha nayputte bhagavam,vesalie viyahic tti bemi. 746. Nahi NUNa purA aNussuyaM, aduvA taM taha No samuTThiyaM / muNiNA sAmAi AhiyaM, nAeNaM jagasabadasiNA // 2 // Nuhi nuna pura anussuyan, aduva tam taha no samutthiyan. Munina samai ahiyar, naenam jagasavvadarsina.

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TIEORY OF RELATIVITY 275 (741-742) Dravya (= potency) is of two types-viz. agamato (= that in respect of an authentic text) and no-agamato (=that not in respect of an authentic text). Thus the person who knows an authentic text pertaining to an Arhat and yet is not making use of this knowledge of his is agamato-dravya Arhat. Similarly, no-agamato dravya is of three types-viz. the knower's body, the would be knower, one acting in a manner appropriate to the thing concerned And the knower's body is of three types--viz. one fallen, one given up, one made to fall. (743-744) Like dravya bhava (= reality) too is of two types--viz. agamato (= that in respect of an authentic text) and no-agamato (= that not in respect of an authentic text). Thus the person who knows an authentic text pertaining to an Arhat and is also making use of this knowledge is agamato-bhava Arhat. On the other hand, the person who has developed the virtuous qualities appropriate to an Arhat or one who while equipped with those qualities, undertakes meditation and so is considered to have become a Kevalajnanin (= Arhat) is no-agamatobhava Arhat. 43. CONCLUSION (745) Thus preached the Vaisalika Bhagavan Mahavira, of the Jnat clan, endowed with supreme knowledge and supreme Vision this is what I speak about (746) One might not have heard about that or one might not have acted in accordance with that, but certainly virtues like equanimity etc. have been preached by the omniscient sage Jnataputra (= Mahavira).

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276. SAMANASUTIAM 747. attANaM jo jANai jo ya loga, jo AgatiM jANai NAgatiM ca / 748. jo sAsayaM jANa asAsayaM ca, jAtiM maraNaM ca cayaNovavAtaM // 3 // aho vi sattANa viThahuNaM ca,jo AsavaM jANati saMvaraca / dukkhaM ca jo jANai NijjaraM ca, so bhAsiumarihati kiriyavAdaM // 4 // Attanah jo janai jo ya logam, jo agatim janai nagatir ca. Jo sasayam jana asasayam ca, jatim maranam ca cayanovavatam. Aho vi sattana vi thahunam ca, jo asavam janati samvaram ca. Dukkham ca jo janai nijjara ca, so bhasiumarihati kiriyavadam. 749. laddhaM aladdhapuvvaM, jiNavayaNa-subhAsidaM amidabhUdaM / gahido suggaimaggo, NAhaM maraNassa bIhemi // 5 // Laddham aladdhapuvvam, jinavayana-subhasida amidabhudam. Gahido suggaimaggo, naham maranassa bihemi. 44. vIrastavana 44. Virastavana 750. NANaM saraNaM me, daMsaNaM ca saraNaM ca cariya saraNaM ca / tava saMjamaM ca saraNaM, bhagavaM saraNo mahAvIro // 1 // Nana saranam me, darsanam ca saranam ca cariya saranam ca. Tuva sanmjamam ca saranam, bhagavan sarano Mahaviro. 751. se sambadaMsI abhibhUyaNANI, NirAmagaMdhe dhiimaM tthiypaa| aNuttare sabajagaMsi vijnaM, gaMyA atIte abhae aNAU // 2 // Se savvadamsi abhibhuyanani, niramagandhe dhuimam thiyappa Anuttare savvajagamsi vijjam, gastha atite abhae anau.

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

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278 SAMANASUTTAM , 752. se bhUipaNe aNieyacArI, ohaMtare dhIre anaMtacakkhU / aNuttare tavai sUrie va vairoyaNideva tamaM pagAse // 3 // Se bhuipanne anieyacari, ohamtare dhire anantacakkhu. Anuttare tavai surie va, vairoyanimdeva tamam pagase. 753. hatthIsu erAvaNamAhu NAe, sIho migANaM salilANa gaMgA / pakkhIsu vA garule veNudevo, nivvANavAdINiha nAyaputte // 4 // Hatthisu cravanamahu nae, siho miganam salilana gamga. Pakkhisu va garule venudevo, nivanavadiniha nayaputte. 754. dANANa seTTha abhayappayANaM, saccesu vA aNavajjaM vayaMti / tavesu vA uttama baMbhaceraM, loguttame samaNe nAyaputte // 5 // Danana settham abhayappayanam, saccesu va anavajjam vayamti. Tavesu va uttama bambhaceram, loguttame samane nayaputte. 755. jayai jagajIvajoNI-viyANao jagagurU jagANaMdo / jagaNAho jagabaMdhU, jayai jagappiyAmaho bhayavaM // 6 // Jayai jagajivajoni-viyanao jagaguru jaganamdo. Jaganaho jagabamdhu, jayai jugappiyamaho bhayavam. 756. jayai suyANaM pabhavo, titthayarANaM apacchimo jayai / jayaMs gurU logANaM, jayai mahappA mahAvIro // 7 // Jayai suyanam pabhavo, titthayaranam apacchimo jayai. Jayai guru loganam, jayai mahappa Mahaviro. For Private Personal Use Only

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

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Page #309
INDEX 134 349 330 79 194 10 630 Abbhamlarasodhie Abbhutthanam amjalikaranai Abhayam palihiva lubbham Ada nanapamanam Adanc nikkhcvc Addhanatena savada Addhuvamasaranamcgaula Adhuve asasayammi Agama-noagamado Agania jo mukkhasunam Agasakalajiva Agasakalapuggala Aha alihahi thanchi Aha pancahi thanchi Ahacca himsa samillassa Ahacca savanam laddhum Ahakamma-parinao Ahamikko -- damsanana Ahamikko nimmamao Aharadchasakkara Aharamache miyamesanijjam Aharasana-niddajayam Ahare va vihare Aharosaha-Satthabhaya Ahava siddhe saddhe Ahimsa saccam ca atenagam Aho niccam tavo kammam Aho vi saltana vi Aibhumim na gacchejja Aisayamadasamutham Aithulathula thulam Ajha vasicna bandho Alivo puna neo Akkhani babirappa Akkhassa poggalakaya Alocananundanagaraha Aloyana padikamanam Anabhogakidam kammain Anasanamunoyariya 281 466 159 648 169 474 506 45 743 366 626 625 172 171 389 527 489 106 191 329 291 288 378 331 710 364 352 748 372 278 641 154 594 179 687 429 460 461 441 Anathovam vanathovam Anissio tham loc Annainam suddhanam Annam imam sariram Annanado nani Annanaghoratimire Annonnam pavisamta Annonanugayanam Anladimajahinam Anugurudchapamano Anukhamdhaviyappena du Anusoai annajanam Apadeso paramanu Appa appammi rao Appa cova daincyavvo Appa janai appa Appa kalla vikalla ya Appa nai vcyarani Appadikulihm uvadhi Appanamayanamto Appanameva jujhahi Appanattha parattha va Appapasamsana-karanam Appasalthchim darchim Arahanac kajje Arahanta logutlama Arahanla mangalam Arahantabhasiyatham Arahanic saranam Arasamaruvamagandhari Arihanta, asarira Aruhavi antarappa Asahayananadamsana Asaso visaso Asavadarchim saya Asuhado vini vitti Alla ceva ahimsa Altanam jo janai jo ya logam Althamgayammi diccc 672 643 646 640 518 652 217 127 121 123 122 377 251 126 369 600 350 582 185 12 181 563 27 682 263 157 747 382

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

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

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

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

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

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

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

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

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