Upasakdasha and Anuttarau Papatikdasha sutra Sachitra

Author(s): Amarmuni, Tarunmuni, Shreechand Surana, Trilok Sharma
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/007654/1

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reZ Seventh and Ninth Angas by ae
4% FIFTH GANADHAR BHAGAVAT SUDHARMA SWAMI

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: ILLUSFRAFED : 2
# ~——_UPASAK-DASHA&
ANUTTARAUPAPATIK-DASHA
SUTRA
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: + EDITOR-IN-CHIEF + é .
& Up-pravartak Shri Amar Muni ‘i
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Shri Padmachandra Ji Maharaj) «.
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: Shri Tarun Muni ‘
: Srichand Surana ‘Saras’ :
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[ PUBLISHER'S NOTE

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About nine years back, we had launched the project. of O
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publication of Jain Seriptures with origmalteat, Hindi and O
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ASN good and encouraging results. But with the grace of the IE
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O Shri Bhandari Ji M. bolstering the bold decision, determination w
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and ceaseless efforts of Up-pravartak Shri Amar Muni Ji M.,
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OT Anuttaraupapatik-dasha andAnuyogadvar Sutra (First Part). O
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We onee againresolve te engage ourselves in this project E
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with faith and determination. We hope that weshall receive the O
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assistance ofall concerned as before. We have full confidence O
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in the entire world. Y
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We express our earnest gratitude to SrichandSurana ‘Sara’ O
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for his expert editing; scholarly shravak Shri Raj Kumar Jain,
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who has profound knowledge of scriptures, for English (4
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translation; Dr, Trilok Sharmafor his lively illustrations; and W
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Shri Surendra Bothara for readingfinal proofs. We value their W
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contribution in giving final shape to the publication. Y
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We express our gratitude and indebtedness to magnanimous
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devotees who have financially contributed in this project to
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make this ambitious project a success. A
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Mahendra Kumar Jain D
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PRESIDENT
Padma Prakashan
( & )

SOP RY TORU SORV TORY AZODYA OBIS ODS O ORIG ORYSORUAORY TODA ONG OBUZORUAO BUAO AORYAORY TORY AO
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OPT PTOPANTO PAT 0 PIN OPIN OPA O PANTO PANTO PATO DA O DAN OD AST O PANTO DANO PANTO PANO ODA OLA O {2}
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REFERENCE BOOKS R
C
D
R
O

D
R
O
a Shri Upasak-dashanga Sutra
O
O
Editor : Jain Dharm Diwakar Acharya Shri Atmaram Ji M.
D
R
Editor : Dr. Indra Chandra Shastri, M.A., Ph.D. C
9
Publication Year : 1964 A.D. 7
,
e
t
Publisher : Acharya Shri Atmaram Jain Prakashan Samiti, Ludhiana s
&
“
Uvasag-dashao
~
S
R
Editor-in-Chief: Yuvacharya Shri Madhukar Muni C
G
Editor : Dr. Chhagan Lal Shastri, M.A., Ph.D. R
O
S
Publication Year : 1980 A.D. R
C
Publisher : Agam Prakashan Samiti, Beawar RS.

R
E
« Anuttaraupapatik-dasha Sutra
S
Editor : Shri Vijay Muni Shastri
PublicationYear : June 1961 AS
Publisher : Sanmati Jnan Peeth, Agra S
I
Y
R S
P
A
oO w Anuttaraupapatik-dasha A
G
R
P
o
F
O Editor : Yuvacharya Shri Madhukar Muni
o I
Editor : Dr. Sadhvi Mukti Prabha, M.A., Ph.D.
P
O
o
Publisher : Agam Prakashan Samiti, Beawar S
I
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S
I
CO al S
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RF.FM I
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Page #18
SED VNC O O OPA OVO ZAM O DANO PANTO PANTO TAO TANTO TANTO TINE O PANTO O TANTO PASO LAN O YANO O TANTO PILL O PAL OVA OLS VPTTAAAANNNNETT
Bae ae a al & A am wae a get) ae soa car
MAA Ue et foree 4 gloat & erat X wea Tes ST real B aay
4 ae fr gare Heat te to eres F fH frag wow 4 set ar saat
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SUT SAT TTT Searslter Gara Al AISTHATT GH aT | TAHT MAT BT STVT STA
S, ATT UT Hl attreare & aire gay rarer Sta EU A ort et arent A Sera Te
$1 ad feragie sree 81 orsPerel Sarl Beart @ arqere ar Grr ait S TTA
gam Mt Ges sere A ye Sees AF ast Berra @ aa ar Bsa ales
STATA & HR aeTat |r sitet arene Seis fear s1 wcigqat qreakeet sarah
Si. st atten sit a. ar At aearT Pree et Ver Fl are Ter saat A Al e-Aer
& YH are H sare Baa S ea fear Fl Ho asa Tt At fen Ho as aay F
HAH HT AUT A ASAT HU AM Fs TW TIA TA Gad ws ae wks are
AO
TM TAaTS WHS HC TA HS H Tad Preae Geary Bl SAAT HAT El rA-aht ar Ih
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Page #19
c ’ K2
Qa PAY 0 PRY o OP OPA OPAL ODA PIN OPAL PIN OPA OPA ODN O DAN OVANTO DANO OLIN O TAN OLA LO LAN O LAN © I
Y
D
O
W
N
FOREWORD O
T
W
U
S
SUBJECT OF AGAMS
The religious discourses of Bhagavan Mahavir, his teachings and
the basic principles enunciated by him are compiled as Agams.
Manytopics are discussed therein. Agams contain detailed description
about Dravya, soul, living beings, non-living things, pudgal (matter),
TyCy
karma, world, hell, heaven, sun, moon, oceans, mountains and a
variety of other things. Poorvas contained knowledge about astrology,
y
augury, yantras, mantras, tantras, also but they are not available n
O
now. The Acharyas have classified the Agams in four categories
S
namely—Dravyanuyog, Charankarananuyog, Dharmakathanuyog and L
Ganitanuyog. In Dravyanuyog living beings (jiva), non-living things O
E
R
(ajiva), karma (the cause of bondage), pudgal (matter) and such like O
are discussed. Charankarananuyog contains the treatise about ascetic YR a
O
E
conduct. Dharmakathanuyog contains examples, anecdotes andstories
O
in great number in order to explain the elements of dharma. T
Ganitanuyog describes topics relating to mathematics such as O
E
Z
information about sun, moon, heaven, hell, oceans, mountains,etc. NO
p
O
The present scriptures Upasak-dasha and Anuttaraupapatik-
dasha belong to Dharmakathanuyog. They contain life-sketches and
o
examplesin order to explain the practical aspect ofreligious conduct.
O
I
W
The basis of Dharma is conduct. Dharma is the life-force and L
O
Z
conduct is its body. Dharma is cognisable only in the conduct. VE
S
The essenceofall the Anga Sutras is Achar (conduct).
G
i
Amongst eleven Anga Sutras, Acharang Sutra is the main Agam
dealing with conduct. Dashvaikalik and Uttaradhyayan also contain
y
n
O
description about conduct of a monk.
O
The second Anga—Sutrakritang—discusses knowledge about A
w
L
tattvas (the fundamentals) and the philosophy. In the fifth Anga— O
M
R
Bhagavati, the fundamentals (tattvas), conduct, Dravya are discussed O
and explained with examples. Thus, it contains topics relating to all
)
G
e
the fourAnuyogas.
O
A
W
( % ) T
O
E
W
ORYTO NWO RYTO ILO INTO BNO NTO BNO D7 ALO ENZO OTN ODO ORY O O RYO O NWO ORWA O NIA OLY Cam
J DSi
aos

Page #20
Ke De )
S
S OPA OPA OVAL O DAN 0 PANO LANCO PIO DANO O TAO O PINTO PAN OVI OTN OVAL
° o io ° ° io=o o 2
O
The seventh Anga—Upasak-dasha, eighth Anga—Antakrid-dasha Z
N
E
and ninth Anga—Anuttaraupapatik-dasha belong to
O
Dharmakathanuyog. They describe ideal conduct of householders and E
4
I
monks and their loftiest austerities through religious stories. So they N
I
are a partofreligious conduct. 0
N
L
In the thirty-two Agams, many discuss ascetic conduct but EO
R
oO complete description about ideal conduct of a householder O
4 T
(Shravakachar)is available only in Upasak-dasha. T
oO O
< W
D
a
THE SUBJECT-MATTER OF UPASAK-DASHA S
4 E
V
N
O The life-style of an ascetic is based on thelife-style of a Shravak I
RW
(householder observing religious vows). The practice of ascetic conduct
O O
T
PA is very difficult. Therefore, it is not possible for everyone to become an INTE
O O
ascetic. But the religious code of a householder is so simple and
A
T
O )
A beneficial that everyone can follow it. Further, everyone desirous of VET
P
O attaining liberation must accept the prescribed code of a Shravak. o
i ei
r A true Shravakis an ideal citizen. His life-style is based on morality
o 0
a
al and he follows the ideal of society and the nation, with an inclination RC3
or a
towards religion. Shravak means an awakened soul. n
O
a
In Upasak-dasha Sutra, there is a balanced, properly defined and a
n
O O
M
A scientifie description of the vows of a Shravak, Simultaneously, it a
T n
O O
NT explains how he should lead life in the society. It is not possible for a
A LWA
T
O householder to follow principles of non-violence, truth, non-stealing, O
R
celibacy and non-possession to their extreme limit. Therefore, he is in O
o
the need of such a restrained, balanced, social code of conduct in EWA
SO AO
PA pursuit of which he could remain religious and also discharge his Y
L
O O
family and social responsibilities in an ideal manner. Upasak + dasha
DAA YS
R
O means ‘Udatta-dasha’ of the follower (Upasak). In other words, ideal O
TALL
O life-style ofa householder, The scripture mentioning in detail, the code
T
N
A
T
ofconduct for Shravak is famous as ‘Upasak-dasha’. 9
O
A
P
O It mentions the life-story of ten famous householders who were
L
A
A followers ofBhagavan Mahavir.
OF
PAM
A question arises as to why out of one hundred fifty-nine thousand
O
T
S
A Shravaks of Bhagavan Mahavir only ten Shravaks were selected for
T
O
A this narration. A detailed study ofthis Sutra reveals that the reply to
Y
O
[e] ( 0 )
RR eS ORY OB OG Ong Ong OnWaOnYd Ong Ona On ya CRW OLyd Ona OnidoniaOntconuaonydonyao Ge
Ne ale 2a] 4 le ah Ne a ai
ind)

Page #21
%
BRS)aan) PIN OPIN OLIN ODA OVA OPA orto Q OTAN OD ASCO TAALO TALS. OFANLO TANTO LANCOTANL OLA O OFA ° OV OPIN GATS
fre
+
9) this querry is evident in it. The ten Shravaks are prominent persons
o
r
y
\ of different areas. They were prosperous and had unlimited meansof p
O
§ leading a comfortable and luxurious life. Still they discarded the c
e
n
O
4 comforts and devoted their life in following religious code
4; meticulously. It is not important that one possesses meansofleading a O
A
M
L
4 comfortable, splendid life. The prominent fact is to voluntarily accept P
O
L
V
restraints. Herein lies the importance of discarding them. It is the
0 L
O
+ ideal path of self-restraint. Thus, the ten Shravaks are the unique C
examplesof self-restraint. Further, the said ten Shravaks werefirm in
their religious faith, courageous and they followed the religious code a
v
u
© in letter andspirit till their last breath. S
+
6
An adjective used for Shravaks is ‘Aaog Paog Sampautte’. O
A
<3 W
o It means that in business they were observing principles of R
O
A
+ W
6 morality, justice and ideal restraints. They were expert in looking R
O
after properly thousands of employees, servants both male and female
o
o
4 and thousands of cattle. My view is that the restraints of a poor
° S
O
person are also self-restraint but that cannot serve as an ideal for
+ DWT
0
others. Bhagavan Mahavir has himself said— O
+ W
°
“Je ya Kantepiye Bhoe laddhe Vippitthi Kuvvaee. O
4 Y
o
Saaheene Chayai Bhoe Se hu Chaai ti Vuchchaee.” O
A
+ R
6
O
It means one who voluntarily and without any pressure discards
+
0 OCl
the beautiful, loveable and delightful means of enjoyment available to
+ I
0 him is the true follower of restraints and renunciation. In the world, DC3
O
at renunciation when one is well-to-do, charity when oneis poor, celibacy TK
0
O
a T
when oneis in youth, forgiveness when oneis authority to punish, and L
0
O
observing noble conduct and restraints when one is rich are T
4
N
0
O
considered ideal. In the life-style of all the ten Shravaks such
4
E
0 conduct is distinctly visible. So their life-sketch is narrated in this O
4
R
0 Agam. O
¥
0
MEANING OF ANU-VRAT(PRIMARY VOWS) c
4 a
w
x L
An ascetic observes principles of non-violence, truth and others to o
4 r
y
0 their extreme limit. So his vows are called Maha-Vrat. A Shravak p
O
oO keeps some exceptions while accepting the vows. He lays down the e
limitations upto which he would follow them. He then observes them (*
Oo
4
0 ( 22 )
+
os ORY ZORY TO RYO TT LO 0 TY 04 774 4 NEO 11907 0 TOTO ODIO TIVOLI ODN O O DAO ODEO

Page #22
S
5 y
LoPAVOo 0 oO PALO PRG OPA O PANTO PAN 0 PANTO DIK O PANTO VAN 0 YANC O VINLO 0 PAC O TAM OVA 0 YANO VASO TAN OVAALO li E
R
according to his inner strength within those limitations. So his vows
are called Anu-Vrat. Anu-Vrat does not mean little vows. Vow is a vow.
3
It is neither small nor big. It is a mental determination—a matter of
O
faith in observing it truly. But the mental attitude to accept a vow T
lay L
does not arise unless one is detached from worldly enjoyments. A vow, O
RWB
o whether small or big is great because it is inter-connected with firm O
X
P E
state of determination, detached from worldly pleasures, and the
O
O
R Z
P objective of self-purification. But it appears in either ofthe two forms- NE
V O
great and small-based on the earlierlife-style, moral strength and the N
P B4
o period for which one wantsto accept the restraints, the vows. A vow O
P W
o that does not permit any exception is a Maha-Vrat—The great vows O
E H
and the vow which allows some exceptions is Anu-Vrat.
O S
N A
I W
T
TO The vitality, strength, courage, determination, social and family GA
L W
A related conditions of human beings are never identical. An ascetic R
O S
N rises above the socialistic pattern. But a householder has social,
A
OF w
political, administrative and family related duties and limitations. R
PAM
O O
Discharging such responsibilities, he accepts the vows with certain R
Page #23
=
hit aD
e
£0 o PRY OPIN ODIO OPIN OPIN TO PANTO PANTO PAN OF O PANT O PANLO O OPIN O O PANTO LLOPATOPRTOLALO LOTATO
p
| agricultural production, they supplemented it with the moneyin their
safe. Thus they never allowed their business to dwindle in such a
situation. They never had to worry unnecessarily about their
profession. They never had to undergo anxiety, worry, disrespect or
contempt in their life. By keeping one-third of their total wealth
always in the treasure, they could utilise it in distress or when they
had to face an unprecedented situation. They discharged family
responsibilities with one-third of their wealth. In their life, there was
no outward show or disproportionate presentation of their riches.
Their life-style was in accordance with their capacity. They always
observed simplicity and balanced life-style. The guiding principle that
one should spend within the limits ofhis income was always the cause
oftheir happiness.
The life-story of Anand (and others) indicates that upto the time
they were heading the social and family circle, they discharged their
responsibilities in an ideal, praise-worthy manner and commanded
respectofall. While observing religious practices, they properly looked
after their family and also participated in all the activities of social
uplift. When they noticed that their physical body is growing weak,
their strength has gone down, and they face difficulty in properly
discharging their responsibilities, they never remained attached to
their rights and status. They rather handed over their responsibilities
to their sons in the presence of social gathering and engaged
themselves completely in spiritual practices. By handing over their
entire wealth and rights, they became care-free. This life-style of
Shravaks indicates that during the period spent in family life,
they were not subservient to their desires and senses. Rather they
were the masters of their senses from the very core of their heart.
When they adopted the path ofrenunciation. They lived as mastersof
theirself.
It is also evident from thelife-sketches of the Shravaks, that while
listening to the spiritual discourse of Bhagavan, spontaneously an
inclination for renunciation arises in their mind. They then
P
a
Lo voluntarily limit their field of worldly enjoyment. They set limitation
for their riches, status and articles of consumption. When a person
C 82)

Page #24
% : *
! t See
Y, Keo?) ° > OP RLoPKLo PAUage
OVO TAN OTA O ° OTAN ODANTOTAALO PANO TACO PATO PAN OTA O LGN O Dig AiO OTASLO OTANO (a So
; renounces, inspired by inner spontaneous feeling, he finds the K
same happiness in renunciation that he earlier had in worldly 6
s enjoyment. Renunciation based on inner will becomes a routine (
“4 practice. 2
4 It is also clear from the life-style of Anand and others that there £
y was no dearth of wealth, status, scope of worldly enjoyment, social
+ status and the like in their life. When inspired by the spiritual
3 discourse of Bhagavan, they accept the path of renunciation, they &
3} slowly and gradually renouncethe articles ofenjoyment and daily use. ¢
By following the path of self-restraint, one day they renounceall the
4 worldly enjoyments. They become so much engrossed in austerities Or
% that they care little for their body or for their family. The Shravaks §
<) who were following an ostentatious life-style in earlier life, suddenly
6 discard worldly amusements. Their physical body is reduced to a
“\ skeleton but they remain steadfast and firm in their spiritual @
6{ practices. The gods come to test them and give them manytroubles &
: and turbulations. But they do not budge an inch from their spiritual
47 practices. One who experiences happiness and ecstatic pleasure in §
} renunciation, adopts that life-style keeping in mind the path of &
“3 renunciation ashis ideal. 9
O IMPORTANT CHARACTERISTICS OF CONDUCT ‘ m
L
A
OT In the life-story ofShravaks, the qualities oftheir conduct thatfind }
T
C3PAA mention in the Agam are worth consideration. The wealth collected by
TO
A discreet means, their judicious conduct, their moral behaviour, their ¢@
T
O
AyVAT self-restraints, their self-control is ideal. i
O
FAA This fact has been narrated in the Agam as “Addhe Aparibhooe
O
L
A Medhipamanbhooe Chakkhubhooe.” This metaphor is worthy of [¥
i
Go
deeper study. ‘Addhe’ means that they had immense wealth and good
<
Oo traits. Their life was studded with morality and good conduct. i
<
o
‘Aparibhooe’ means that nobody could surpass them. In business, %
4
0 in industry, in social and political circle, their status was so much
¥
oO influential that nobody could have the courage to insult or ignore
<
them. They were never an instrument ofdisgrace, contempt, hatred or @
Qa
4
insult in the society. They lived throughout with honour, respect and @
9°
4
( 2% ) 2
o
2

Page #25
e
OP ROP ROP OVAT oO PAV OPEY a PRY Oo PLO PATO PLO PRY OP ALORA OPA 0 0 PATO OP RYO PLOY 0 ae es we C8/2)
“
excellence. In all the fields namely society, business and Dharma, they
O
set an ideal example. They were farsighted and had magnetic Y
L
O
personality. As such they were Medhipamanbhooe and Chakkhu-
IW
bhooe. Their conduct was considered exemplary and upright. It is
said that the path set up by great men is worthy of being followed.
They were examples of this aphorism. Whatever they did was
judicious, respectable and within the parameters of morality.
They were the guides in the religious and social circle. As such

they were Chakkhubhooe. They were giving true advice. They were
good consultants and teachers. They encouraged good activities,
o
t
g
important social works and persons having good qualities. “Savva
n
o
t kajja Vaddhavae”—They helped performing of good deeds.
r
o
They encouraged persons of ideal moral conduct. These adjectives
«
O
AC explaining the personal andsocial traits ofthe Shravaks indicate that
I
T
o they were worthy ofemulation by the entire Shravak community.
t
S ao
OMA S
s RESPECT FOR THE WOMEN e>
re S
o S
The life-sketches of Shravaks clearly indicate that in that period,
s a
e
r
O
the women community commanded great respect. Women were
A
=
considered symbol of basic strength, partner in religious activities,
S2*
a friend, an advisor, and was bestowed full honour and respect.
S
+7
There was sweetnessin their relations.
S+ad
When Anand reaches homeafter listening to the spiritual O
discourse and accepting vows of the householder’s conduct from ASCd
S
Bhagavan Mahavir,he tells his wife Shivananda in a friendly voice— +a
P
s
“I have accepted the vows of a householder from the Lord. If you are i
R
°
desirous of accepting these vows, you may also go there, have his
e
darshan, listen to his spiritual discourse and accept the religious e
S
vows.”
S
A
L
When Sakdalputra, who wasearlier a great follower of Goshalak, O
a
W
changes his faith and becomes a follower of Bhagavan Mahavir, he .
also in an inspiring tone and not as a directive tells his wife
S
Agnimitra—‘I have found the spiritual discourse of Bhagavan A =
Mahavir,his faith, his logic, his moral code, his arguments to be based I
on judicious principles. If you also want to listen to his spiritual
y. r
n
o

( %& )
o

Page #26
PVTIAISNTET
‘ Me \ Lie
OPAI DPAT Oo O PINT 0 PANTO PALO PANTO PAT ONAN OPIN OLANLO TACO O LALO OPAL OTAALO ALIPAY SIO.
) dialogue, you can also accept his faith.” They gave complete 4
6 independence to the women in acceptance ofreligious faith of their ¢
3 choice and always held them in respect. ‘
3) THE CUSTOM OF SLAVERY i
a In that period, the tradition of keeping servants was common.
Some persons had hundreds of servants—both male and female. %
4 But in the ideal code ofconduct ofShravaks, it is mentioned that they K
2, were notcruelto the servants. They were not trading them. They were
% meticulously careful in looking after their servant community, the €¢
3 cattle, and the birds dependent on them. They discharged faithfully (
*\ the duties towords their proper nourishment and safety. It was a taboo . (or
for the Shravakstosell the servants. r
5 In that period, the colonies in the town were not so congested.
§ There were large gardens outside the town where the ascetics, who}
; had renounced the household, used to come and stay. Their stay was &
¥ only in the gardensat the outskirts ofthe towns.
4 Shravaks had independent Paushadhshalas of their own in order {
jo perform spiritual practices. On the eighth, fourteenth and other a9
important days in the fortnight, they used to go to a lonely place away a
0
s
ket
from their home and engage themselvesin spiritual practices.
°
°
i ¥
The life-stories of the ten Shravaks point out that agriculture and
0
o
+ cattle breeding were the primary professions during that period. ¥
9
o
This profession was considered highly respectable. Fifteen prohibited
e
9
trades indicate that the professions involving violence, cruelty to °
+ ¥ *
5 others or the one encouraging social evils were prohibited for a o
4
¥
Shravak. The ideal of a Shravak was a judicious living and trade
6
9
¢
based on moral conduct.
9° 6
4+
¥
o THE TURBULATIONS FACED BY SHRAVAKS :
9
4
A DISPLAY OF THEIR MENTAL VIGOUR ¥1y
9
9
¢
¥
“Gold is tested on a stone called Kasauti.” According to this
0)
o
G quotation, a person treading the religious path ofspiritual austerities, ¥
°
9
rs has to face disturbances, calamities and turbulations. So to reach the ¥
o
(s]
4 purest stage, gold has to face flamesof fire. That gold which reaches
¥
°
o
4
¥
{ % )
5 0
aaS ¥
DELO RYZO TORY AO O NWS OMA ON KO RIVA O NUL O Mira OLA OBITS Op ta OIG O bind Ona OYA Ona mya O

Page #27
t
’ ' : '
sansBINSPods FR) OHI MLoPKLoMROM No MOP Wo VOVR oP NoVANo OU o NOV OPN OV ANOLON OTIS OLIN O TIS OTIS OUI AG
a
mIyOR
eAy. the highest stage of brightness after undergoing thefire-test is called
o
R kundan. A trainee who remainsfirm in faith at the time ofunforeseen
OP troubles and turbulations, attains his goal. One who dwindles once
R
P
a but again accepts the true path also reacheshis goal.
l
so
L Sufferings, unforeseen troubles and turbulations, sometimes are
CiOTN attractive and pleasing. Sometimethey are ferocious and dreadful and
R
E
5T bewilder the practitioner ofspiritual practices.
O
AjFAN Out of the ten Shravaks, the period of spiritual practices of four
O
T
R
FA had been free from any disturbance or unforeseen trouble.
O
Fat A god appears before Shramanopasak Kamdev and causes dreadful
O
AT
and ferocious troubles in order to inspire him to discard hisreligious
O
T
AN faith. But he overcomes all such disturbances and troubles by
=P
O
remaining undaunted in his spiritual practices. Bhagavan Mahavir
FINE
TO praised his courage while addressing monks and nuns.
N
A
@P
O
Chulanipita was not disturbed when he saw brutal murderofhis
C
A
OF sons in his presence. But his subtle affection for his mother moved
ClPANT him and disturbed his mental state (when he heard that his motheris
O
T
R
I
P going to be killed). But the advice of his mother made him cautious
O
T
N
PI again in his spiritual practices.
O
T
N
PI Shramanopasak Suradev was not disturbed by the treatment to
TO
his sons. No feeling of attachment arose in him for them. But the
PUR
NTO threat that his physical body shall be made a breeding pot of various e
A
P
O diseases affected him. In his mind, there was latent feeling of
ifc)Bet o
attachment for his body and hefelt disturbed due to that feeling of
O
TA S a«3
A attachment. But he soon becamecautious. He accepted his mistake, I
F f
O W
7TNAT repented for it, observed penance and chastised his vows. o
O
Chullashatak had attachment of wealthin his sub-conscious mind + 4
TRAT T
O while Sakdalputra was attached to his wife Agnimitra. The manner
x
TNAF A
O in which they underwent these tests indicates the latent weaknesses
:
DyM in them. They realised their mistakes and discarded them with a firm
O S
=
F mental set-up. It appears that their test by gods was to remove the
O
remote feelings ofattachment in them. U :
Mahashatak faces a strange situation wherein his feelings of 8
attachment are on test. By her sensual behaviour, his wife Revati ¢
Seek
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aVNp IASLO OVA9ODT OPIRT O OPA O TACO PIM OFT0 OPIN OPI OPA OPA O 0 OPAL OPAL O PALO OTALO oP Woitort a{aN9
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X
\ wants him to discard his spiritual vows. Mahashatak was not
E
\ mentally disturbed by sexy behaviour. But he felt dejected at the RS
S
unruly and shameless act of Revati. He then utters offending words.
R ¥
o Revati feels terrified at his harsh, unpleasant prophecy. Bhagavan O
PA vw
' Mahavir makes him realise his mistake through Gautam Swami.
0
DAN Gautam inspires him to accept penance for his mistake in order to yw
O
PARC purify his religious vows,It is essential for a Shravak not to use harsh W
O S
NT words for any one duringtheperiodofhis spiritual practices. T
A L
P
O O
VIET In the life of sixth Shramanopasak Kundkaulik also, there is an DO
O
incident whenhis firmnessin religious faith was tested. The celestial
PANT EYL
TO being inspires him to discard his faith in efforts (Purusharthvad) and O
IN T
P
O to accept faith in destiny (Niyativad) as propounded by Mankhali- "
S
PAST putra Goshalak. But the learned Kundkaulik gives a befitting reply OO x
O AS
TASC and thus exhibits his firm faith in the religious order, his knowledge
O U
T
N
TA ofbasic elementoffaith and their practice in hislife. SLOT cd
O TR
VAN One Shravak is advised by his mother and three by their wives. O
PANTO Bhagavan Mahavir himself appreciates the courage of Kamdev and T,era
p
O O
knowledge ofelementoffaith in Kundkaulik.
PANE RRa *K
O O
VANE Thus, Upasak-dasha Sutra vividly narrates the civilisation and SSH
NTO culture of that period. It describes the ideals of Shravak, the art, F
TA + x
O culture, trade and social behaviour of that period in a commendable
VASE
and realistic manner.
O
TINE =
O
L SCIENTIFIC EXPLANATION OF ACCEPTANCE OF VOWS (AUSTERITIES)
A *A
N
LO This Sutra presents the religious vows of a householder in a very
TA O
O scientific and attractive manner. A vow is a firm mental i°o
TARE S
determination in life. This determination exhibits the keenness of a
O
FANS humanbeing and sharpenshis outlook. The code of twelve vowsis an O
O
T
N
TA ideal mode of Shravak's conduct. It contains the entire religious life- *
O R
T style of a householder.
N
A
T
I
A The twelve vows have been divided in three categories— =
T
O
GS (1) Primary Vows (Sheel-Vrat)—Five Anu-Vrats are called C
I
D
e
& primary vows. Sheel means basic conduct. The main basis of good SROS b
K
O conduct are the five Anu-Vrats.
o S
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Page #29
RL7ioOraSce~,) O‘RG PROP OMA O DAN OFAN OVAL OTAGO 0 OVISTO PALO PANTO OPAL OVANLO LANL PANO TANTO PANTO DANO PANO PANO LAN eZea1tONe RDPPAAAANNN
G
B
(2) Qualitative Vows (Guna-Vrat)—Guna-Vrat means those C
o
RI vows that make the inner qualities brighter and powerful. o
OP They inspire discipline, restraint and awarenessin following the vows. yr
PRL Lh
o
O i
L (3) Disciplinary Vows (Shiksha-Vrat)—The four disciplinary w
P n
o
Lo vows namely Samayik and others gratify the true life-style by nyr
O
renunciation, discipline, spiritual practices, charity, service and ro
r
as others. Thus, the practice of twelve vows presents a householder as a Om
true follower ofmorality and religious faith while developingall facets
o
a
w
ofdetachment, discipline, charity and service. L
o
a
W
L
The life-story of ten Shravaks teaches us not only the wayoflife
O
but also how we should accept death. Whenat the declining period of M
O
one's life, physical body becomes weak and death appears to be A
D
approaching, the religious practitioner should renounce all the O
L
amorous activities, the desires and the keenness to live longer. O
T
L
He should remain in an equanimousstate and with a patient bent of
O
mind he should prepare himself for discarding his physical body. YL
O
The vow of Samlekhana is metaphysical perception higher than the T
E
state of living and the state of death. It is a path whereon oneis not
YN
under fear of death, rather one overpowers death and becomes O
W
Mrityunjay—the conqueror of death. Thus, this Upasak-dasha Sutra,
O
which teaches the unique and ideal methodsof living and of dying, B
O
presents an ideal code ofconduct for a householder. T
L
O
E
ANUTTARAUPAPATIK-DASHA SUTRA
O
T
In the second part of this book is another Agam— E
O
Anuttaraupapatik-dasha Sutra. This title has three words—Anuttar, N
B
O
Upapat and Dasha. Anuttar means the art of reaching the
L
unparallelled best level of life. Another meaning is the renunciation O
T
R
and detached wayoflife of those living beings who are goingto be re-
O
T
born in the highest heavenly abode. Dasha meansstate or conduct. W
O
L
Just as Upasak-dasha narratesthe practices for self-realisation of ten TA
Y
R
S
Shravaks, this Agam describes the conduct of thirty-three monks who
after adopting ascetic way, practiced stringent austerities, restraints, O
Y
L
renunciation, compassion and meditation for self-purification.
O
R
This Sutra has three parts (Vargs). There are thirty-three chapters O
in all in the three Vargs. The description of austerities and related AWL
O
2
W
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Page #30
7 , | | Sp
RDPR o PRL oP OPI oP PoP oP 0 PAG o Po Po PAL o PING 0 PALO PTO PAV OPAY O PAY OPH OPV PRY 0 PRY PRO 0PAL 0 DINGS
X|e spiritual practices of Dhanya Anagar is in detail and is thought- S¢S
° provoking while the description ofthe remaining onesis in brief. é

*

° By extremely austere religious practices the physical body of (
Dhanya Anagar had become weak, feeble and extremely vigourless.
O
The state of each and every part of his body has been explained with
p
examples. This description is thought-provoking. From literary point O
T
N
ofview, this description is rich with illustrations and examples andis O
unique. AWL
O
W
N
Anotherspeciality of this scripture is that there is no mention of
0
7
the life-style as householder of important personalities namely
a O
l
e Dhanya Kumar and Abhay Kumaralthoughtheir life as householder
B O
A
P was extremely comfortable, respectable, full of worldly enjoyments TWD
o and devoted to their worldly duties. Their richness andtheirlife-style 0
h
P 77N
has been narrated in brief, just to acquaint the reader of how even
o O
T
PAC while having facilities of worldly comforts in plenty, they renounced ND
o O
t
S them and remained detached even towards care for their physical T
Pi R
o O
PIM body. It appears that the purpose of the narrator of the scripture was WR
o primarily to narrate their austere life ofrenunciation. The description O
t
A N
s O
of their wealth and status was just to highlight their detached life-
N
u+C style. The description of worldly comforts available is just to show TW
L
a O
d T
4 o their renunciation to be of the highest order. As such, there is no W
R
o O
,
Y mention ofany noteworthyincident oftheir life as a householder.
K
O
oo O
nL T
Tg. Abhay Kumar is a famous and prominent character in Jain history, L
LO O
red+ ae a firm believer and staunch follower of Bhagavan Mahavir. Besides N
I
9
being the bodyguard ofking Shrenik he was also the prime minister of
¥ e NL
ey~ol Magadh. Manyincidents connected with his life find mention in Jain ON
E
Sutras. In various scriptures also, the wonders ofAbhay's intelligence,
O
T
religious fervour and incidents of parental worship are to be found
O
Z
but here there is no description of these incidents. Here only his WE
O
renunciation, his austerities, his detachment find mention. Both these TI
W
L
Sutras have one message and inspiration—Importance ofrenunciation O

over enjoyment. Not to be a servant of lust for worldly pleasures, O

Y
renouncing them by treating them as obstacles and training the body
R
towards the goal of austerities renunciation and perseverence is the Ca
primary goal. a
n
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Page #31
VDTIRANSS
(Yj p p
Ci RY OOo PIO PRL OPAL OTL O OUI OZL OLE OPE OT AN OAS O OURS O GTS OTASO TASS oPktors
The commentary of Abhaydev Suri on Upasak-dasha and °
| Anuttaraupapatik-dasha in Sanskrit is available. Further, many
O
translations in Hindi and Gujarati have also been published. Thefirst AL
O
head of Shraman Sangh,Reverend Acharya Samrat Shri Atmaram Ji WL
M. has written detailed commentary on Upasak-dasha Sutra along OYR
with Sanskrit version and the literal meaning of each word. It has O
L
been published from Ludhiana(India) in 1964 A.D. (2021 V.). I have O
made use of that translation in my present work. ST
EYN
An excellent commentary has been written by Acharya Samrat IC
E
Y
Shri Atmaram Ji M. on Anuttaraupapatik-dasha Sutra. It has been N
O
published from Lahore in 1936 A.D. by the office of Jain Shastra LE
L
A
Mala. At present it is rarely available. Besides these, Agam N
R
E
Prakashan Samiti, Beawar (Rajasthan) has published Hindi TE
R
P
translation of both the Sutras. I have consulted both for this work. C
However, for the original text I have relied on the version used by
Acharya Samrat Shri Atmaram Ji M.
The main source of inspiration to me in publication of Agam
literature has been my reverendteacher, Bhandari Shri Padma Chand
JiM,, Pravartak of North India. He has deep faith in Jina-vani(the
words ofTirthankars) from the very core ofhis heart. He almost every
day asks me to devote the entirelife-span in publishing and preaching
Jain Scriptures. It was his inspiration that brought out an awakening
in my mind to publish an illustrated Hindi-English version ofAgams.
I then made a determination that I shall devote my entire life for
propagation of scriptures. To give a practical shape to this
determination, seven Sutras have been published so far in the form of
eaero
aLErOoL)eo( nbieniengbopokusb.liNsohewdbointhoUnpeasBaoko-kd.asIhahaanved Arneuctetiavreadupvaepraytiekn-cdoausrhaagianrge
T
FaRVoaf response about the scriptures published so far. The readers are
i
J=R- making adequate use of them. Manyascetics interested in scriptural
o
fatEFeas study and research scholars are studying them.
o
aLleeas[ My disciple Shri Tarun Muni provided his able assistance to me in
O
eLaLLELOTAM)eeeoioef ecdointtiinnguetshiassviotlduimdei.nNoetehdelrevsoslutmoessaoyfththaitshseelrpiesf.roTmheSrwiocrhkanodf ESnugrlainsah
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Page #32
RO,4
Sy Ko PKLo orto Ko ° oPKLoPVoPHLo OPA OPI OLIN OPECOPAT O PIT OV A 0 LIAO PAM ODI OPAL OPIN OLAS Aot/ohae
q
¢
* k
r translation was done by Shri Raj Kumar Jain who is having a good
o
v
* A
P knowledge of the scriptures command on the language and despite
o
v
I
#r being so knowledgeable, is busy in practicing religion. He is a very
o
t
i
r active Shravak. Dueto his selfless service, the translation work was
o
v
i
h completed at a rapid pace. Shri Surendra Bothara has also.
aitP
o contributed by going throughthefinal proofs. He has translated many
t
her
o Agamsofthis series in English. Also the help of Mahasati Dr. Sarita
*
Ji M. has been available at all times. Manyfollowers of Guru Ji have
o
t
a
P contributed in Shastra service with a large heart. Some good
o
h
% P samaritans have, even without my saying so, by the call of their inner
o
i self, have come forward to help. I express my deep gratitude and
i
oP sincere thanks and hope that they will contribute thus in future also.
PAT
o Thelight ofJina knowledge should spread to each and every home—is
A
P my earnest desire.
O
PLN
o Up-pravartak Amar Muni
t
S
I
V
o Jain Sthanak
PA
to Shastri Nagar, Delhi
e i
r Jnan Panchami
a O s
‘ r
e e
n y
e a
he ,n
a” Oo o
W
9 O
G
EP D
o O
R T
K
P
o O
T
R W
R
P S
mt+KsieLA eA
O
O
% TAT o
O
L
N
moa OAT ieé
aa+tesa:Tog é$Oo |
oTS
t
%jemK f
P
o
b@ i 1. The relevant account about Abhay Kumar in Jnata Sutra, Niryavalika and
P
0
others. For further knowledge, the reader is advised to study the Preface of
Niryavalika Sutra by Acharya Shri Devendra Muni Ji M. published by Agam
oe Ags
Samiti, Beawar.
o
R
R
P
o ( 3 )
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POSIo ISS OS ES SS SSS SITs SS
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Page #33
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BSS,ONO OK LoPRLo PAG OFA o DIN OP OMAN 0 PANO 0 PAL OPIN OFAN OVAL DAS OLIN 0 YANO DIS OLAS OVEN OLAS O LINE OTASLO O
iDtas ZITAT CONTENTS

SUMMA (Upasak-dasha Sutra)
Se g e ea: Bs TTA 9-<¢ First Chapter: Anand Gathapati 1-88

qan-aM 9 Gist ofthe Chapter 2
organharwea aitmegaTar= «¥ Query ofJambu Swami and Briefof
e this Sutra 5
SS. atten ak arrmeta & Vanijyagram andAnand Gathapati 6
4 ASOl TA-TETGTT § Wealth ofAnand 7
Ae RTVara orala go Detail ofAnand's Relatives and
3 Dependents 10
S\ as Ol Waage UAT 99 Anand's Departureto have
y Darshan ofthe Lord 12
eeea-AAU 92 Listeningto the Religious Discourse 13
S) aeGl Mola 93 Religious Inclination and Deep
, Curiosity ofAnand 14
me SM GT MahAd WET 9¥ Acceptance ofHouseholder's Vows
byAnand Gathapati 15
(9) sqnaftran fatty 20 (1) Wipingwith Towels 21
) (2) OTSTfare 29 (2) BrushingTeeth 21
4 (3) het fate 23. (3) Washing the Hair 22
(x) aragafay 22 (4) Massaging 22
(4) sadafate 23 (5) Paste before Bath 23
(§) cir fate 23 (6) Bathing 23
: (9) arenfare 23 (7) Limitation ofDress 24
4 (¢) faetrrfatty 2¥ (8) Limitation ofPerfumes 24
: (9) yor fata 2x (9): Use ofGarlands 25
s} (Jo) amarefatty 24 (10) Use ofOrnaments 25
(99) fart 24 (11) Use ofIncense 95
$ (92) Alorfatty 24 (12) Limitation on Drinks 26
J (93) werfat 2& (13) Limitation on Sweets 26
(3¥) alleyfate 2€ (14) Limitation on Types ofRice
‘ used in Food 26
5 2& (15) Limitation on Pottages 27
2 (16) Use ofGhee 27
219 (17) Vegetables 28
2¢ (18) Fritters 28

( 32 )
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Page #34
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ee
(92) ara faker 2¢ (19) Jeman—Articles used only K
Y
L
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TA for Taste 28 fo
O
RT (20) write fart 2 (20) Drinking Water 29 ff
A
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E
N
A
T
O easTAAct 3% Vow ofDiscarding Unnecessary
PT
Violence 30
o
t
N
A
r sa TA Description ofAtichar—Partial K
O
Transgression °
O
&
P WIRH ATA 30 Atichars ofSamyaktva (Right Faith) 30 ©
after wa % after 23 Atichar (Partial Transgressions)of é
O
Vow ofAhimsa (Non-Violence) 34 3S
o Be Faarene 3¥ Partial Transgression ofVow of ‘
Speakingthe Truth 35 &
RO HAT ea & GARTATE 3& Atichars (Partial Transgressions) (
E
T
O
ofthe Vow ofAsteya (Not to Steal) 36 %
TAM
O RA-AaS Ta SH aalera4z 39 Atichar (Partial Transgressions) of K
O
T
A
T the Vow ofMonogamy—Remaining ¢
O
T Matrimonially Satisfied with his Gj
N
JA
T Wife/Husband 38
FOUTCATT Bet atherary 38 Partial Transgressions (Atichar) of Oe
2
YJ the Vow ofLimiting Worldly 6
S
O Possessions 39
M
A
T fea & aifcrare ¥o Partial Transgressions ofthe Vow of s
S
Limiting Movements (for Business) K
o
in Different Direction 40 &
Gj
TO TTHPT-TAT aa & atrert (wae) ¥9 Partial Transgressions ofVow of ’
FAA
O LimitingArticles ofUse 43 kOe,
§TAT SATS TI ATA ¥% Partial Transgressions (Atichar)of K
O
IPAA Purposeless Activities (Anarth Dand) 44
O
AMT Ta H attrane ¥4 Partial Transgressions (Atichar) of a
FART
O the SamayikVrat (The Vow of :
T
R
A Practicing Equanimity) 45 Gy
F
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Agreeariyre aa a artrare ¥4 Partial Transgressionsof A
oa Deshavakashik Vrat (The Vow of y
t
a
A Further Limiting the Movementin K
r
o
Different Direction for Trade) 46 &
6
Garyaa & arkerare ¥%—- The Partial Transgressions a
(Atichar) ofthe Vow ofSharing $
with Others (Yathasamvibhag) 50 K
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Page #35
Brr OicR] O PRLOPALOPALOPA(ROPAL OPAL CPDRATO A) O O PAX OVA OVAYLOTAY OPN OF’AN ODAC OLIN OPEL y OVAL OViA OPIN OLA O VIN ODEaN GIL
a) Ss
eS) AIGAalSire 49 ‘The Partial Transgressions .
e (Atichar) ofthe Vow ofSamlekhana 52 6
wee APTSGIA-TeT 43 Acceptance ofSamyaktva
‘ (Right Faith) by Anand 55
aacartan ars& faea y94 a¢ Query ofGautam Swami about
< | Anand 59 Ck
e war AeTaNTSlTRA 48 Departure ofBhagavan Mahavir 59
ee Tee AIT TAMIA hlMaher &0 Determination ofAnand about Es
ie Religious Practices 62 §
Sarrearfea &3 The Exit ofAnand 4 2
Oe) saree are fara eT &¥ Acceptance ofPratimasbyAnand 65 {oo
‘ HS EMTAs Terawtya =«99.—S «Decision ofAnandto Practice oy
5 Maranantik Samlekhana 72
odSt aaa A wh 93 Receipt ofTranscendental
g Knowledges (Avadhi Jnan) byAnand 74 {}
so) MUTT ame aratewttet oy Limit ofAvadhi Jnan 76
SC) WTeratSl BTA ‘9¢ Arrival ofBhagavan Mahavir 78
thers eat arRen &fare (98 Wandering ofGautam Swamifor
a4 Bhiksha 80 %&
1, ATS ENT GN ARTBl YET ¢i— Description ofhis Super-Natural 5
ic Knowledge byAnand 83S
C) WAT GTARE HT OTSBTTAT ¢3 Gautam's Doubt and Anand's Reply 84 ’
effect Beneherr WaT&OTe ara ¢4 Gautam's Arrival to the Lord in a es
Si Doubtful State 86
y) WNT SN TATA ¢& Pardon Seekingby Gautam 86
i) TS & thes BTOTE ¢9 Conclusion about Anand's Life 87

i facta seas : aresTTT €8-920 Second Chapter: :
| Kamdev Gathapati 89-120

ey) HERA €& Gist ofthe Chapter 91
| SIMAOTWaA-Gal 83 Kamdev's Life 4% &
| Rrenghtta orore 84 The Turbulence ofa God of C
¢ WrongFaith 9 &
Reena daanfreee BY & ‘Treacherous God Made an s
y| Ferocious Appearance 97
6 GaENTBIABlAaa 8¢ Anger ofthe Demon at Kamdev 99 0
Nataaol goo Firmness ofKamdev 101
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o) Rasterareae wT ATT 909 Demonin the Form ofSnake 108 =
MEEECROMULCOCGTG 90% Accepting Defeat by the Demon 110 2
¢ ep aTaaaBlUAT aT aTWT «990 Kamdev's Praise by God and :
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o) ETMeTATearWMTA Tardy 99% Arrival ofBhagavan Mahavir in 9
Champa 115 f
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Tata sre : Fer 929-9¥9 Third Chapter: Chulanipita121-141 é

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Page #38
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Page #39
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Page #41
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Page #43
®
‘.4 , ¥ H J
ES. OPANTO PATO PANTO PANTO PAO PAN OLINTOTINTO VAN O TANT PANTO VAN OLANCO YANO O TAN OF D OPALO TEL OLIN OLIN OLAS OVNGE/S
,
i
x
i GIST OF THE CHAPTER ‘
x + The first chapter deals with Anand, the landlord (Gathapati) &%
a Anand was a wealthy householder residing at Vanijyagram— re
a county near Vaishali. No details are available about his earlier +
life-style. But from the available data it can be adjudged that he \
: had an idealliving, was considerate, well-to-do and most revered in ih,
the society. His main profession was agriculture and cattle-
&S breeding. He was of good conduct, judicious and meticulous in {&
observing morality. After listening to the discourse of Bhagavan K
x Mahavir, he accepted the twelve vows and advised his wife K
6 Shivananda to follow suit. Thus, he limited his activities through K
we the said vows and classified items of food, etc., that he could g
8 accept, indicate that he had intrinsic liking for such limitations ¢
ce and also had adequate knowledgeoftips for a healthylife. foe
i ¥
+ The twelve vows accepted by Anand constitute an ideal code of &
ac conduct for a householder. The same code is followed by the g
* Shravaks whofigure later. Even today, though thousandsof years, e
3 have passed, the same code of conduct and limitations are (¢
S followed. ee
ms +
+ Fifteen prohibited trades (Karmadan) mentionedin the code depict K
the ideal alternative adopted by a SAravak following non-violence g
x and compassion. The importance of this code in trade and @
c profession today is the same as it was in that period—rather its i
Se need hasincreased in the present set up. Ifa Shravak (a true Jain &

*, householder) willingly keeps himself aloof from such violence
A involving trades, he can serve as a beacon to the common man in /&
leading proper non-violent life-style.

TAHT ( 2) Illustrated Upasak-dashaSutra
aA OBYI CRNAORS ORNS ORNS CRU ORY ORME CRIS ORES ORY TORYG ORNS ORNS ORIG OMA One OR Wa ORUAO, ORNS ORNSORES OO ENG
os% fs x i

Page #44
seas’ ; =
BRNO ON ORIOL oPMor Mori oko OPALO PATO PANTO VISTO LALO LAN OPEN OLA 0 DAO le le et ts
foMy
. PI
<\ + Anand—by accepting the vows, following them in family dealings &
and at the fag endofhis life, withdrawing himself from household
e responsibilities and adopting life-style similar to a monk in €
< solitude presents the highest moral conduct of a householder. ¢
Y . . . *
“a Hefollows this conduct with utmost piety, self-control and extreme
o
d liking for moral principles, vows, austerities and limitations. Such 6
od an ideal code of conduct has its importance even today in serving
9 a . s * s
9i as a gui*de to the householder. e
5
+ In fact, the detailed description of Anand Shramanopasak is a_PI
l.iv8ing testi. monyofid. eal l.ife-style ofa Jai.n Shravak. ¥é
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i 3
G ny
RAOORO OMYAOKW AO OLWeORW AOL O OnWAG O ° OMWOMW ORAOR UO ° ORO MORO4 GE
PE ate ach Ty Ne we) N Nit ICD ie aCe aCe aC " Nadie

Page #45
ane
OPMLOPM OPA oP Mo rAorsMtorao AOS ONS OS ONS ONG ONS CNS CNS CNSCNS CNS CNS CMS CHS CE pe
BUTS OETAS: TSH SSSI e

Bates OTATALS : MAA AeA .
ANAND GATHAPATI: FIRST CHAPTER x

J. A UT AT AAT IT AT OTT STAT | APTA | OE ET! |
TOTS | :
9. TF BIA-AGAM STAN ret oh Us ae Ss ara A, Va aI F
are Barat Perera a, ae aT HT TY AT AT TST PI aa eT
Il AT SAT et TUT SHUT GH STAT GAS TT AST | @
1. At that timewhen Acharya Sudharmawasalive and in 6
that period of the fourth wing of the Avasarpini time cycle, §
there was a famous city named Champa. There was a 6
temple of Yaksha Purnabhadra at the outskirts of Champa. 64
The detailed description of Champacity and the temple isin
Aupapatik Sutra. oe
wR Ra BTVT iteMGT AT arFes é
2. A BIT AT AAT BT YEH AANA wa ag TATA
ud aart—“agtat! eather Fadil aa AT BETA
ST AMAT AAA TTA, AAT Ad | SR SATAY
AHAT ATAH AE THA 2”? :
ATT TOA | A Ae ey
(9) amie, (2) erred a, (2) wera geri :
(¥) qaea, (4) groaay, (&) meray feathery E
AT
(9) waraqa, (¢) Aereaa, (9) Afeehthian, (90) anferetfrari

SHAHN ( ¥) Illustrated Upasak-dasha Sutra
ODYLO MOR TO CRUG PENS FANG OBYG ORNS OBIS ORM ORNS OBNG ORNS ORNS ODN OMS ORMFORNSORY GO OnYyTORYZO 099
ay q ae

Page #46
mee, K i
ae | : TAY | Me Hy A & rn S/O
Peep OR LO PIRLO PANO DANO DAN ODA OLA OVA OLIN OFAN ODINOVIN OPIN O OLIN OUAN OFAN OPIN ODI OVIN OPI OP ETOP OPINT OPAC TOES
Yo ay 4 Fa! Sy aa aed AA shea waa aa C&
PR
O SHOT TOOT, TSAR OY a! TACT aT AIT BH TE TOUT ? ‘
R
P v7,
2. TA Bet TM Sa AAT aS Hea Ka TET AT F gat Taal
F
}
O
<) SSA Bt BU TY a st yeaa! Ae al we eT Taf
SUBIC A OS ATGA-ATTAHN BT A wa saa s Ta AX FA Gat =
e wea | TT TEI Fert A Ud sisa I TIF‘
Tara F 2”
2 and quat cart 2 we Rag | oe ma nee Aare
cc] ATT-SUTATHENM oh TA LAT TT SI FA WaT @
o
t
n
A
r
o (9) amr, (2) @mea, (3) maf grifte, (¥) gue, 2
t
M
i
or (4) years, (&) meat geatter, (0) wHewys, (¢) weds,
M
°
(2) afetiftrar, site (90) omferéttranrr’
°
a
Ua: oe ea Fae | ST TET ETAT BATSPTESI— n
°o O
TUAHEM BH Vt FA HATA He F Al WAS Aeaasy HT aA area F ?” r
D
‘oO O
o QUERY OF JAMBU SWAMI ANDBRIEF OF THIS SUTRA OC3
t
o
O
t 2. At that time during that period, Acharya Sudharma
A O
F
O Swami arrived at Champa. Then Jamboo Swami
respectfully inquired—“Bhante ! I have grasped the &@
o
t
g
ro meaning of sixth Anga Sutra—Jnata Dharmakatha as
t
ss explained by Bhagavan Mahavir. Now please tell me whatis 6
rOTt
AM the meaning ofthe seventh Anga Sutra—Upasak-dasha ?” |
O
T
A
F
O Sudharma Swami said—‘Jamboo ! Bhagavan Mahavir
} has narrated the seventh Anga Sutra—Upasak-dasha inten 6
chapters captioned as under— i
(1) Anand, (2) Kamdev, (8) Gathapati Chulanipita, &@
(4) Suradev. (5) Chullashatak, (6) Gathapati Kundakaulik, ¢
9 (7) Sakadalputra, (8) Mahashatak, (9) Nandinipita,
3} and (10) Shalihipita.” é

SG AresMaa : WIA Seas ( & )} Anand Gathapati: First Chapter
BRCOF ORWA ORY TORY AONNAORW TORY OnYaOnya Onwao Wao RU aonyaonyao nya ona oniaonwa opwaonwaonwaopyaonyao wi
DED ; Ny ar’
*

Page #47
S8oe ‘ , N
o(faonr) BL OVA OPIMOVIN O PANTO O PANO PATO OPINTO PINTO PANTO PINTO PANTO PATO O OPAL LANTO PAT OPT OPI O PATO PATO ASt'a¢
C
E
P Again, Jamboo Swami said—“Bhagavan ! Out of the ten YL
o Oo
P chapters of seventh Anga Sutra—Upasak-dasha explained a
O n
O
P by Bhagavan Mahavir, what is the meaning ofthe first
O
B chapter ?” a
n
O
MATA GT STATS TTT WE
O
D
2. Ud Gy wg! AT rere TH MATT TATA AT AAT STMT
O
W
TOS | TRA OT ATTA ATTA Bea TeePeeleeererag
O
B
UT AST BT | TT AH TAT AL HTTAT SAT AUST | TI
T
W
P
TET sos A Malay UAE aS AT STANT
O
W
O
2. Gaal al stet-arg | Ta are ae Ta TAAHA FEAT
E
O
Rear &, aera Ae AT aT TA ATI TTT BH aTET TAT
N
O
fean—garmaatr 4 aferA Sea atl ae are A Pray TT
Y
O
TY HLA Al TA ATT A TTS ATH MAN LEAT Ml ae IASI Taq
K
I
D
HUT AA AAT WAM sre weal Bre ANP AT
W
D
O
E
R
VANIJYAGRAM AND ANAND GATHAPATI
O
3. Sudharma Swami said—Jambu ! During that period of INI
O
W
time when Bhagavan Mahavir was present, there was a T
O
town named Vanijyagram. In the north-east corner of S
P
O
Vanijyagram there was Dootipalash temple. King Jitshatru
O
ruled Vanijyagram. Anand Gathapati lived in that town. E
T
I
R
He was wealthy, highly respected, influential and very O
YE
popular among the masses.
O
W
O
MTT Bl TATT BT Ty YW
O
¥. A AM Tease TA RomaFerment, EYE
©
Tat econ seers, wat cornet wee TAT, ED
O
E
FAUT IM, SA TATRA TTT Ste | R
O
A
R
¥. APPS Tas & UT at HS YI (AM & fas) Frat aaiq O
E
L
Gar FTG a, ae Hus a A aT a a ait at wHals a & Sug, 7
O
E
SAHA ( & ) Illustrated Upasak-dashaSutra
O
E
tS
OLY RORY ZORW ODO DW AOR. O RYO PT ORT ODO OO OOO ORYAORV OR ORY GORE ORY AORAON DB
ry i aC) Ca) i) at WC) vag®

Page #48
; D ‘ Ai)
° OFANO 5 OAc o 6 OTAMO TAO OPATOPRVOPAO PRT OPAOPRCOPR Go OF ATO FAALO OFAOT Ade
qraTa, HH, Vy ale AaBM A wt BU Al a WHI Tad WA
IE BUS FI Isas otal Tad WI UM Tae A weH oH A
aa Sa Wa
aaeU
o
O
ya)ere>LLT WEALTH OF ANAND
O
4, Anand Gathapati had forty million gold coins in store,
)
eueti
)ei forty million in business, forty million worth in agriculture,
)
Aee
Cp
i«( cattle farming, including household articles. Thus, his total
e
OE
P wealth was worth one hundred twenty million gold coins. In
O
OP
K
O
addition he had four herds having ten thousand cowseach.
O
eP
O
O
RaaA-Gy 2 4 sre Marae’ gree a aR a yer ex 1
)
eGRE
PO ara Ht r-aygq Gay yee at Maat wed a, fer aa, Awe aa
.yratRP
Oo Gat ate Bry Slat a
y
AaP
P
o
s Gl vy Yay ez a & feat ar Gas Fi ae Ta GAG Sl AAT G wT A
nER
O
eL Ward Al VTA AeA B FEM HAT ae aH TTA A aA & fas wed B1
nE
OT
O
SL are FY ore ante feast oral a ge ‘clare’ car yer Stasel & aaa A ae
NR
OV
O
eL Peet “Hlee! OT aaa HET TAT aT Tas TE Ata A a Peat a
OBF
{O WaT FS Bl TAT
eE
oS
O
FEL HST MANTA GH UT Sa-sa TNT Mal w are AHeT At Al saa aA
uP
O
V Slat S Tae ora BY ara Py A faye Vitae A eri free aged wr Wes
ME
F
Oo
V WT Bla GAT See Vat A STAT At ar Se aT
Sf,PE
O
Y
usPR Explanation—The word ‘Gathapati’ appearing in Sutra 3 is a
o
AadPRY Jain metaphor. In good old days, a wealthy householder was
o
V called Gathapati. He was usually engagedin trading, agriculture
LadP
o
and cattle farming.
Y
LJPH
o
In Sutra 4, the word ‘suvarn’ indicates goldcoin. It was
LzP
o
prevalent as currency in those days. For a pretty long time even
agn
after Bhagavan Mahavir, gold coins were used in India in
Lade
trading. Later, during the Saka period it was called ‘deenar’
Lade and during the Muslim period the ‘mohar’ or ‘asharafi’. Later,
Lad such coins were stopped as medium ofexchange.
a
L
S
BPrS|MATa : WAN seq ( 9 ) AnandGathapati:FirstChapter
3
im) WIG TO LNs O ODA ODEO onyge OWLOMU TORY TORY TORY TO RYTON TO nO NIG ORV ORGORV GORA ORY GOR NG
os
c eR Ct ® ( Gj CD et wa)
LE Ban

L

Page #49
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OP TOP OVI OVA 0 PA OPN 0 PASCO PALO O PINOUT ODIO OVAL OP IOLA O PAOLA PANO PATO PALO PALO PAN OVA do
Anand Gathapati, the noble, had four gokuls (cattle farms) of
ten thousand cows each. This fact shows that he must have had
a large piece of land fit for agriculture. That land was used for
agriculture and cattle farming.
%. BH MMS Mey A USA Aa AM AY Tey a
o
4
Bry A Adg A AeA FA PAY A wey a Preoug a Tey 4
S
e] arate uaygatra; we ff a gear Aa, wai, oely,
f
a
o aa, TG, WY wa al ForaTeray ary She |
A
L
A
P 4. STS MUA GF AT & UM, SAM, Meare, Seat-Ueyaeianatt
O
LAS one wate aah wets Mot H UAT tere He A faterer aaral, arsrrraH,
O
T
A
V
O
T
N
A
T frag farsa, Protat cen wae ang S Meare Ta at ager A
O
O SAS YO Ted F aT TaaT THA Gl AVI AMA Il ae aT Fee
A
T
O Ua Sl HY AT h VA AMC AM, THAT ATT TA AE A O
T
FART Eta
O ait ay aay va-vagte ud Hey cal aeare MH AA ATI ge ST O
TAS O4
LO Tel, Te TAT Bal Bl AM Fert eT atl se VLaTe cat AAT aw feaeaT
a A T
T D
O O
q Malt F TAT Ta ATI
ab o TOL.Cj
K
P 5. Anand, the noble, was consulted by the king, the chief LWCi
o O
R
of the traders, the rich and the respectable elite of the town
F
o
in all important matters. They used to take his advice in
2
various matters, plans, family problems, secret plans,
So
intricate subjects and the matters relating to trade and
o
mutual dealings. His advice was considered of primary
importance. He was the most important person even in his
family. He was the supporting citadel of the family and the
guide for them. He wasthecentral figure. Not only this, he
was progressive in all activities. He was always engaged in
the development ofhis family and also ofthe society.
STAHAIMAT (<6) Illustrated Upasak-dashaSutra
OLWZORWAO 0 NWA ONWA O OMA OPW O O O O NAO O O WYO RO RUT O NWT O O LMAO ODIZO
Ly ; ry ry i

Page #50
, , ‘ k ; *
rt L ] 1 :
ee OVALS 9 OTA OTANTOVAALO OUANO TANTO TARO OUEAMO TANTS OLAS OTA OTNO ° ° Oro OTMNOTAALG
&. ATT Berea merase feater (ear) ae wear eter,
alae, FF Mead Ha Tales ATR SMTA TeTTAATH FAST | 2
Bg. are mama A Rarae oot ae vain ati om
eS mati a qe amt ged ai ome at aed fra a vas wis @
Swe ral el Ml a & Me FORT We, ST ale via War &
HAO AT SAY BI STAT Heat Be slat AIA we Tat MI
(or a aed tf fava a ue ae aa ti ae A aed gz)
2 ‘ap’ or ad t—wet ara ag frs-fhs ett @, a, stem amie]
6. Shivananda wasthe wife ofAnand Gathapati, She was
& well-built, beautiful and treasure of all good traits. Anand %
« loved her very much. She had great respect for Anand. She
was sweet tempered and never lost equanimity even in (&
3 adverse situation. She was enjoying family life with Anand &
©) fully grasping the love bestowed throughfive sense organs. 6
x [‘Kaam’ means that situation which can be enjoyed by
) one many times. In dhog’, the things enjoyed are varied, &
“| .g., food, bed,etc.]
8, TRA TPT Steet SATAY eee Te OT Ate
a ard ana den arate ara ware; erated, afired, wea!
es 9. ama a eet (rain) goals A alent AAH Avast
So gulq st al ae Ra—TAT ale Fo waa, Rafa—aenr ane GG
S sosdl a uta, waded al was He oe, atia-teq aly,
Jg
O
“PFOwes)rt afer S Be, Ta wherar—aretienes le Ae aT ;
o
arPk 7. At the outskirts ofVanijyagram in the north-east there Y
o 9
.~) was a county calledKollak. That county was (Riddha)— 2
o
prosperous, (Stimit)—safe from the outrage of bandits, 4
JcoOre Oo
y)

BSMANTA ; WIA BEATA ( @ ) AnandGathapati:First Chapter oO
Py
VALS ATSB MV ATCP NV AP SVECP VOCE) VALS NVATEP ATOPNVE TOP NVA TOS NULLS NV ETP ETOP SV ETOP NV ELST NV ALCP NVETOR NVETOT NV ETOP RV ATOR TORN:ALOE AT) taaeS7g
dj ’ (i ~‘

Page #51
SS ALS OK CoPKQo tO OYANLO OPO PAC OPIN OTTO LoPRLOP Ro PA o 0 le be ws es 2
(Prasadiya)—pleasant, (Darshaniya)—worthy of a visit, §
e (Abhiroop)—beautiful, and (Pratiroop)—of exquisite grandeur. os
Ren-gant 4 fe, fata, ae’ a da we RAE, ad ST aT Of
are ar Ht fear b1 faa waa S are Ar gitar qed Tifry set Te
wafsae St Meat S, wt Pra et arate Tet ToT, TeHT aTle Peet wa wT
TIT a met A wa se ors wae aed F-To, THT, wT,
afta, SrECHa TM TCT & ore aT He ae Pia are agYST sah
,
2 OTS
Explanation—In the Sutra, the beauty of the county is &
4fas
o described in three words—Riddha, Sthimiya, Samiddha’. The
O sky scrappers make a city important but only that city can be %
T
A
P
O prosperous where there is no fear of disproportionate taxes, no
t
M
Gj fearof robbers, etc. In scriptures many types of fears have been
mentioned namely fear of king, fear of bandits, fear of water
5
, (floods), fear of fire, fear of wild animals and fear of agitations.
A
T
O
pA3) Acity free ofsuch fears makes progress in all spheres. )i
SHAE ea MPa aay THT =
SC, TA Ble Aad Aaa Meas age Pang-fraa-
) MOM-Aaa-aay TITAS, ASS ATS TTYL | a
aS, ¢. va winnie aay + arr Tania & aga a fa, sian, =P
wae Ty, areta—a-fiar, ga ont Gort, wereli-sagy, aT ane
ao uftert—ara-aret ante Pravet eed Sd A TA TT Yat AI 3
8’ DETAIL OF ANAND’S RELATIVES AND DEPENDENTS o
e 8. Manyfriends, near relatives, families closely connected
\ from paternal and maternal side, families belonging to the
®\ same clan, sub-caste as that of Anand lived in Kollak 6 SHAH
county. His servants including domestic help also lived
°o
there. They werealso well-to-do and happy.
S
N
A
ic}OYr AMAT ( go ) Illustrated Upasak-dasha Sutra K
eths
Ro= oOinte ° o4 0 oO 9 + °°~ °oA ORfYAO MY AORW ONY AORN GORY OG ORD RWaie ORace On IWCGOR WA ORY GORta;Y O ro OT aedcos

:

Page #52
*
a
4 Mj DL
WY LOTASLO OFANS 0 3 Qo OTAsto OFANTO OMI OPKIOPKLOPKLOPRLOPK TO [eben fe) OVFASLO 9 ° a
S.A re AT AAT YT Hera Ga aaa | afte
O
<
Prva PRTG WA AV, Tet HeaPeres | Pease ata ara |
8. TH GAT HT WTA ASNT TAT Was TA S Gat UH fae ara YR
O
FC AT ANT H Set STITT ae A Tee! Ug Se SE A
aR
O
Pratt pitt & aa Praag tan A art Sar a aitare & are Pree s
L
6
HT VTA AST HI aT A TARA SAT T
T
O
T
9. At that time during the course of his wanderings from W
O
one village to the other, Bhagavan Mahavir oncearrived at
the outskirts of Vanijyagram and stayed at Dootipalash
sTs temple. The citizens came out of the town to pay their
uO O
ot obeisance to the Lord. King Jitshatru also came out with his AR
SF
O O
*B army and family members, like king Kunik and stood in Z
r O
o
h waiting before the Lord.
h
1P
o O
mmPitt! | A eT Tara & eaeaA OL
t
Lad(pieoPas 90, AT A AMS Metay TS TENT as MAY “Ud Uy WT ODA
t
La)ore wma fies, at AecHa, wa Te Hl aa Taare” Ta Ades, rka
r
am
Ca
r MUST PT, Ya Aes Fens varatiey, samen
oFRo(par) ny
l O
o at Bash Prensn asrerag, wWereatre wate aeteet wat
aR
[o
l
tRofe)
w
o
Y
Ciai>} Tat Peres, Peake wont Bras AsT, Wa A wT AE
A
arF wa varreeg, vam aga aratet watet ats, BAT Fas
O
iaPR TARE AA TITAS |
oo
PR y
o 90, HAS MAT FUT SS MS ATLTAT HT TTAT H TAT o
LasPB?
6 fae Ba SaHe TT he TAT TTA AeA SAP IM | eet Va F ic
LidFRY ny
O set EU El sae Fa A fra aren fH A Hh ama & ashe oe aitz ro
o y
rhP n
o oO
Tekaqde STAT He, SAI A Wel al wy Eris var fra axe SMA
cfwar
e A
Fear, Ya Vas BATA Wag Ses APT TET VEN, GAT TAT A A aed, We T
h II
s
O
R
T
e N
,ka EFSMAT ; WAT STALTT ( 2 ) AnandGathapati:FirstChapter OI
e
t IIEawey
esPAVELPNVETPNVAZOPAVETOS NV ETE NV ETOP NVATOPAVATOPSV ATCT NV ATOB ALOT NVATOPNVETOPAVE CP NVA TER NUATOPAV ETOP NVATOE ATOENVATOPRVATOPNV ATP STOP RV ET) WAA
ee i Cj G
a)

°|

Page #53
ee
)\2da ie
@seSrna DEL oP ROP ROP AYO PMO 0 PRY0 PRY0 OPM OPAL OPIS OVI OPAL OVO PI ODANO TAN 0 PASO PIM OPIRY ODA OPIN OPI ONIN
TERT ATT gree TT ITT fea Fa Alar Yahoos sae qe aT aT a
o
t
y
r Prat ate (ate) Goat Hl AT ST JH GA IMT Hay aire ats Toul F
o
t
a
r fra gan, Yat el deel sa aa aT & ate YS Aaa BH,
o
M
V
v aleveae A et ATTA Herete fee YT AS VEAT TET WAHT
o
t
i
r
o WET HSTaT BY AT ae Weta al, Sea TMT AAA Fear, Teva
t
S
E
fe, UU HT AT
OV S)
T
E
V
*; ANAND’S DEPARTURE TO HAVE DARSHANOFTHE LORD SES
A
P
O
C
eS 10. After seeing the king and the elite going to pay
NYA
homage to Bhagavan, Anandlearnt that Bhagavan Mahavir ATO
V
R
P
O
was camping in the garden outside the town. He thought of T
S
V
R
P
going to the Lord to have the holy darshan and pay his LO
AVP
obeisance in the prescribed manner as it results in great NVATOP
benefit. He then took his bath, dressed himself according to
TOR
*) the occasion, decorated his body with a few but very costly NVA
3 ornaments and cameout of his house. He held an umbrella AVEECF
ATOR
>} having garlands of Korant (white) flowers. Surrounded by V
N
EEEE
\ his social circle, he passed through Vanijyagram on foot and MV
“% reached Dootipalash temple where Bhagavan Mahavir was COP
S
V
+ staying. After reaching there, he paid his benediction to the VETOES
Lord three times and uttered in honour of the Lord as ATOR
V
A
prescribed in scriptures. OR
T
A
V
OPN
SeTAY
A
5 99. Al WY aM We Wert aie Mesa, aa 7
O
T
%) -WeS-AETAANy OALATT ae TT HUT! LAT VSAM, TWAT AT |
O
E
99. Maga FAT Wa Hee A aM Mala aa ga Fed
L
E
Ufeag at wy sree fea) wt wa Gat stag sel Ws ate Praag
O
I
B
TAT AY AAT TAT
O
B
5 [Tart ot ete ar fg aie wauetaqa cat soon OO
ENB
O
§ ante 4 tear aie]
L
O
T
L
y aT ( 82 ) Illustrated Upasak-dashaSutra
O
T
W
N
Fee SSS ORY ODS OBS OR GORY GORA ORY OR WA ORUA ORY CORN GORA ORUAORWa ORY On Onwd Ona bird GBinacs
cy | C (3 a (3 at ts

Page #54
NAaeA i pe ict Oy. S
OPA O TAM OMAN TANTO PAN ODEO TANTOPANO TAN O PALO TANT OTANCO OTASLOTALOTAMO o o OVA OTN OTALO ors
E
9} LISTENING TO THE RELIGIOUS DISCOURSE
4s 11. Bhagavan Mahavir gave his religious discourse for
S
T
R
3 the benefit of Anand Gathapati and the large congregation. O
S
R
O
} After listening the discourse the congregation dispersed and S
N
O
king Jitshatru alsoleft. : S
N
E
R
O
S
[The detailed account of the religious discourse can be
N
E
S
seen in Raipasaniya Sutra and Aupapatik Sutra.] N
R
SO
N
R
O
S
N
9. ATH A SS Treas OR AS Tend cif TH R
O
S
N
) area Traey Be-gE aa wa TaTa—“‘aaertt a! Prey waa,
O
S
R
| UR a! Prey raat, Te oT a! Pee Waal, Waa
O
Y
ey dd! Teta Ha! afaaena aa | ukeaag aa ! skoa-dksaag E
O
A
m dd ! A wed TN awe fr Hee, Tal T carptqay sifaw qed Y
O
Useaaaasfaa-aighaa-A-aoras TeraTETAET BST UAT BUYS
AO
Y
R
L ATTA ATLA TARA, A Aq As Tel AUTH Ys aa Taga O
A
dLRA BS
F FE Y CAMA say Gayaaa feraasa garcatae frieas O
O
AaD NS
R
O ufsafeoreanty !”’ O
A
VsT MS
E
O O
A “eye, Cary | ar aisaet Beer”
=FT NG
O E
R
AZFA BMS
92. da are Meals Ta Feat Bl Titer Gant ela wa
O O
aTAAL NG
TaN Bat TEM at Sa Heh FA Wa wet wTTa | A Pe E
tO T
(F)Mp NS
R
o VATA WC AST HUM S, LAAT HLA &, TS Al BM TAT S| WaT | TE O
t
chyAA BUT
oY var & & wer a wel Poa yaar we %, aed %, ae %, Wa O
t
cHOrAs orifed &, atta e1e targa ! arom ura fire were Uo, S947, OBS
aM S
T EN
O P
TST amar, Hehas, aighas, se, daratd, aelate atBisay, Asa star O
aA B
T O
EsO arnt at ¥fig 8 se vert attsa eae wafha Oy FareweEI G
N
B
C
eS galaw FY as Te Ue aqad ott aa Rena AH ae WH FT
S
N
E
ema oF TET HC ATT SN" T
S
M
E
F
S
oO APPSMAGS : WAR eT ( 23 ) AnandGathapati:First Chapter TE
eS
ELS
Boes ORUGORUAORU GORY TORU TORU TORY TORT O ONW AO NWA NAO prs Ona OL Wa OnW ao na Ona Ona Ona Op aon UaOnidOny P
D
S

2

Page #55
* * y
e act Mc D
OFAN OTA OTANOLANO or Momo OFAtOVAtO OTA OMA OTA TO TANS OTTO TANTO TAT OPAL OPM OPRVOPILo PAL des
OTS MMT Ge SA WHT HEA TC WAT Hera A Heavy | LY?
O
L
(oA We GS YS Sl Ta Were He farsa Het HTN”
O
E
O
RELIGIOUS INCLINATION AND L
DEEP CURIOSITY OF ANAND O
I
D
12. After listening to the religious discourse of Bhagavan O
N
Mahavir, Anand Gathapati’s joy knew no bounds. He bowed to T
O
E
the Lord and said—“Bhante! I have full faith in the discourse. I
O
It fully appeals to me. I grasp its contents meticulously. O Lord! W
O
All the facts are exactly the same as narrated by your honour. DW53
0
Nirgranth Pravachan (the discourse by you—The Unattached) s
Rwt)
O
is true, real and factual. It touches my heart, is pleasant and
ry
o
acceptable to me. O, honoured by gods ! Many kings, chiefs,
respectable nobles, householders have left their families and so
adopted monkhoodat yourfeet. But I am not courageous enough O
R
to adopt monkhood. However, I wish to undertake twelve vows
O
T
R
of the householder (Shravak) that include five Anu Vrats and
O
i
seven Shiksha Vrats (disciplinary vows).”
TO
Y
In reply to Anand Gathapati, Bhagavan Mahavir said— L
O
O
“O blessed by the Angels ! You do what you wish to do.
R
But never delay in putting into practice the noble things.” O
TRO We S adl-gear—teaionel | aaa SH site ar tasty
PAM Wa Askas—Teal GT Ae, WA-weaIT aT aihtrarh) sehas—san &
WE Ae |
Explanation of important words—Ishwar—well-to-do.
Talwar—bodyguards of the king. Madambik—headof cluster
ofvillages. Kautumbik—thehead ofthe family.
Ota Bl AhAt WET
92. A TA AM meas BA Was wedi sifu
THERA Yel WAT Tears, aaa site faiet a ah A
BNA, ATA TAA BTA |

AMAA ( es ) Illustrated Upasak-dashaSutra
ORO TORZ ORO nso CENEEN EL NVECT VETRNVET) OPW TORT ORWZ0 IO LTO RWG RIT OT Ona OR ODEO DY
iy it RC J a ie Ce aC