Uvavaia Suttam

Author(s): Ganesh Lalwani, Rameshmuni
Publisher: Prakrit Bharti Academy
Catalog link: https://jainqq.org/explore/002229/1

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prAkRta bhAratI puSpa-50 uvavAiya suttaM UVAVAIYA SUTTAM na na na na na na jhahI hI jJAna na jJAna prAkRta bhAratI akAdamI, jayapura zrI jaina zve0 nAkor3A pArzvanAtha tIrtha mevAnagara ha ha kSa kSa kSa

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uvavAiya suttaM UVAVAIYA SUTTAM

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uvavAiya suttaM ( aupapAtika sUtram) . mUla evaM hindI - AMgla bhASAnuvAda sahita sampAdaka gaNeza lalavAnI prAkRta bhAratI puSpa - 50 hindI anuvAdaka upAdhyAya pravara zrI puSkara munijI ma0 ke ziSyaratna rameza muni zAstro AMgla bhASAnuvAdaka sva0 pro0 ke. sI. lalavAnI bhUmikA lekhaka DaoN0 mUni nagarAjajI prakAzaka prAkRta bhAratI akAdamI, jayapura zrI jaina zvetAmbara nAkoDA pArzvanAtha tIrtha, mevAnagara

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ka devendrarAja mehatA saciva prAkRta bhAratI akAdamI 3826 yati zyAmalAlajI kA upAzraya motIsiMha bhomiyoM kA rAstA, jauharIbAjAra jayapura 302003 ( rAjasthAna ) evaM pArasamala bhaMsAlI adhyakSa zrI jaina zvetAmbara nAkor3A pArzvanAtha tIrtha mevAnagara, sTe0 vAlotarA 344025 jilA bAr3amera ( rAjasthAna ) [D] prathama saMskaraNa, akTUbara 1988 sarvAdhikAra prakAzakAdhIna mUlya sajilda rU0 10000 ajilda rU0 80.00 mudraka DI. pI. mitra elma presa 63 biDana sTrITa kalakattA 700006

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Prakrit Bharati Publication--50 UVAVAIYA SUTTAM (AUPAPATIKA SUTRAM) Original Text with Hindi & English Translation Editor * Ganesh Lalwani Hindi Translator Upadhyaya-Pravar Shri Pushkar Muniji's disciple Ramesh Muni Shastri English Translator Late Prof. K. C. Lalwani Foreword by Dr. Muni Nagraj ji Publishers PRAKRIT BHARATI ACADEMY, JAIPUR SHRI JAIN SHWETA MBAR NAKODA PARSHWANATH TEERTE MEWANAGAR

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Publishers Devendraraj Mehta Secretary Prakrit Bharati Academy 3826 Yati Shyamlalji ka Upashraya Moti Singh Bhomia ka Rasta Jauhari Bazar, Jaipur 302003 (Rajasthan) & Parasmal Bhansali President Shri Jain Shwetambar Nakoda Parshwanath Teerth Mewanagar, Stn. Balotra 344025 Distt. Barmer (Rajasthan) First Edition October, 1988 All Rights Reserved by the Publisher. Price Library Edition Rs. 100.00 Paper back Rs. 80.00 Printer D. P. Mitra Elm Press 63 Beadon Street Calcuta 700 006

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prakAzakIya bhagavAna mahAvIra ke siddhAntoM ke pracAra-prasAra hetu san 1977 meM 'prAkRta bhAratI' kI sthApanA huI thI aura usa samaya isakA prathama puSpa sacitra kalpasUtra prakAzita huA thA / hameM yaha kahate hue hArdika prasannatA ho rahI hai ki 10-11 varSa ke svalpakAla meM hI aupapAtika sUtra ke nAma se prAkRta bhAratI kA yaha 50vAM prakAzana pAThakoM ke sammukha prastuta kara rahe hai / prAkRta bhAratI aura usake prakAzanoM ke prati paurvAtya aura pAzcAtya vidvAnoM / pAThakoM ke preraNAspada abhimata pAkara evaM udAra dAnadAtAoM / saMsthAoM kA sahayoga prApta kara prAkRta bhAratI akAdamI vikAsa kI ora agrasara hai / aupapAtika sUtra : bAraha aMgoM ke samAna bAraha upAMgoM kI mAnyatA kA prAcIna ullekha na hone para bhI 12vIM zatAbdI se yaha mAnyatA svIkRta rahI hai / bAraha upAMgoM meM aupapAtika sUtra prathama upAMga Agama hai| nandIsUtra aura pAkSika sUtra ke anusAra aupapAtika kI gaNanA aMgabAhya Avazyaka vyatirikta utkAlika sUtroM meM kI gaI hai / isa Agama kA ullekha prAkRta bhASA meM 'uvavAiya suttaM' nAma se huA hai jisakA saMskRta rUpa 'aupapAtika sUtra' hai / aupapAtika kI vyAkhyA karate hue AcArya abhayadeva kahate haiM " upapatanaM upapAtaH - deva - nAraka- janmasiddhigamanaM ca, atastamadhikRtya kRtamadhyayanaM aupapAtikam " arthAt upapAta / janma, deva aura nArakiyoM ke janma tathA siddhigamana kA varNana hone se isa Agama kA nAma aupapAtika hai / gadya-padya mizrita hone para bhI yaha gadyapradhAna prAkRta bhASA meM hai / yaha upAMga do vibhAgoM meM vibhakta hai / vibhAga kA nAma samavasaraNa hai aura dUsare kA nAma upapAta hai / vibhAga kA varNya viSaya hai - prathama samavasaraNa campAnagarI meM mahArAja kUNika ( ajAtazatru ) kA rAjya thA / ekadA zramaNa bhagavAn mahAvIra apanI vipula ziSya-sampadA ke sAtha vihAra karate hue

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( viii ) campAnagarI ke bAhara pUrNabhadra cetya meM pdhaare| vArtA nivedaka se saMvAda prApta kara samrATa kUNika ne atyadhika prasannatA kA anubhava kiyA / svajana, parijana, nagaravAsiyoM evaM samasta rAjakIya upakaraNoM, chatra, cAmara, dhvajA, hAthI, ghor3e, ratha, pAlakI va vividha vAditroM ke jayaghoSa ke sAtha evaM ADambarapUrvaka kUNika rAjA ne samavasaraNa meM prabhu ke samakSa upasthita hokara zraddhA, vinaya, bhakti aura bahumAnapUrvaka prabhu kI vandanA kI evaM pArSadoM ke sAtha pariSadA meM prabhu kI upAsanA karane lage / usa samaya zramaNa bhagavAn mahAvIra ne apanI amRtasrAviNI vANI meM upasthita pArSadoM ko agAra ( gRhastha ) aura anagAra ( sAdhu ) dharma kA upadeza diyA / dharmopadeza kI rAjA, rAnI Adi sabhI ne maktakaNTha se sarAhanA kI / ukta isa varNya viSaya meM campAnagarI, pUrNabhadra caitya, udyAna, samrATa kUNika, bhagavAn mahAvIra ke campAnagarI ke nikaTa padhArane ke saMvAda se kUNika kI harSAbhivyakti, bhagavAna ke aMgopAMgoM kA vizad varNana, prabhu ke ziSyasampadA kI sAdhanA se prApta antaraMga evaM bAhya siddhiyAM, tapa, darzanArtha zobhAyAtrA evaM zraddhApUrvaka darzana Adi kA samAsabahula zailI meM AlaMkArika, sarasa, sajIva evaM anUThA citraNa prApta hai, jo anyatra upalabdha nahIM hai / yahI kAraNa hai ki isa prakAra ke varNaka jisa AgaMma meM bhI AeM haiM vahAM yahI ullekha prApta hotA hai- " sesaM vaNNao jahA uvavAie" arthAt isa prakAra kA zeSa varNaka aupapAtika sUtra ke samAna samajheM / dvitIyataH upapAta vibhAga kA varNya viSaya hai- bhagavAn mahAvIra kI dharmadezanA ke pazcAt ghora tapasvI gaNadhara gautama ne jIva aura karma - bandhana viSayaka prazna kiye| prabhu ne manuSyoM ke bhava-sambandhI praznoM kA uttara dete hue aneka viSayoM kA pratipAdana kiyA; jinameM daNDa ke prakAra, mRtyu ke prakAra, vidhavA striyoM, vratI aura sAdhu, gaMgAtaTavAsI vAnaprasthI tApasoM ke prakAra, pravrajita zramaNoM, brAhmaNa parivrAjakoM, kSatriya parivrAjakoM, raani evaM anya zramaNoM ke prakAroM / bhedoM tathA unakI caryA kA vistAra se pratipAdana ke sAtha sAta ninhavoM kA varNana hai / anta meM kevalI samudghAta, siddhi kSetra evaM siddhoM kA varNana upalabdha hai / isI bIca ambar3a parivrAjaka aura unake sAta sau ziSyoM kA tathA unakI jIvana-caryA kA vistRta vivaraNa upalabdha hai / ambar3a parivrAjaka hote hue bhI mahAvIra prabhu kA ananya upAsaka

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( ix ) thaa| ambar3a ke liye yaha vizeSa ullekha bhI hai ki bhavAntara meM vaha siddhi sthAna prApta hogaa| isa upAMga meM jahA~ eka ora rAjanaitika aura nAgarika tathyoM kI carcA hai, vahIM dUsarI ora dhArmika, dArzanika evaM sAMskRtika tathyoM kA bhI sajIva evaM sarasa pratipAdana upalabdha hai| prastuta sNskrnn| isa mahatvapUrNa Agama ke mUla, saMskRta vyAkhyA, hindI evaM gujarAtI anuvAda ke sAtha kaI saMskaraNa nikala cuke haiM, kintu hindI saha aMgrejI anuvAda kA koI saMskaraNa abhI taka nahIM nikalA hai| aMgrejI aura hindI bhASA ke adhyetA bhI isa grantha kI maulikatA kA rasAsvAdana kara sakeM, isI dRSTi se yaha saMskaraNa prakAzita kiyA jA rahA hai| __hamAre anurodha ko svIkAra kara zrI ramezamunijI zAstrI, kAvyatIrtha, jaina siddhAntAcArya ne isakA hindI bhASA meM zabdazaH anuvAda kiyA hai / zrI ramezamunijI upAdhyAya-pravara zrI puSkaramunijI ma0 ke ziSya haiM aura . vyutpanna tathA pratibhAsampanna vidvAn haiN| isa anuvAda kI bhASA meM pravAha aura prAMjalatA donoM hI vidyamAna haiN| munizrI ne vyasta rahane para bhI isa * grantha kA hamAre kahane para anuvAda kiyA usake lie unake prati hama hArdika AbhAra prakaTa karate haiN| . aMgrejI bhASA ke anuvAdaka haiM sva0 pro0 kastUracandajI llvaanii| lalavAnIjI DipArTamenTa ava hya maniTija, Ai Ai TI, khar3agapura ke . arthazAstra ke prAdhyApaka the| arthazAstra ke prAdhyApaka hote hue bhI darzana zAstra aura prAkRta evaM aMgrejI bhASA ke bhI vidvAna the| ve susaMskAra sampanna vyaktitva ke dhanI bhI the| anuvAda kalA meM siddhahasta the / aMgrejI anuvAda ke sAtha unakI dazavakAlika, kalpasUtra, uttarAdhyayana, bhagavatI sUtra, Adi aneka pustakeM pUrva meM prakAzita ho cukI haiN| unhoMne prastuta anuvAda bhI prakAzanArtha hameM * de diyA thA, kintu kheda hai ki hama ise samaya para prakAzita nahIM kara pAye aura isa bIca ve hamAre madhya se uTha gaye, svargastha ho gaye; ataH zraddhAMjali ke sAtha hama unakA AbhAra prakaTa karate haiN|

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prastuta pustaka ke sampAdaka haiM zrI gaNeza llvaanii| zrI gaNezajI kapi hai, citrakAra haiM, lekhaka haiM, sampAdaka haiM, kathAzilpI haiM, upanyAsakAra haiM, sAtha hI sAdhaka bhI haiN| prakRti se atyanta zAnta, saumya, nizchala haiN| vatamAna meM jaina bhavana, kalakattA meM kAryarata rahate hue, jaina jarnala ( aMgrejI ) zramaNa ( baMgalA ) aura titthayara (hindI) ke sampAdaka haiM aura zodhArthiyoM ko sakriya sahayoga dete haiN| inhoMne hamAre kathana para atyadhika vyasta rahate hue bhI isa grantha kA sampAdana kiyA, etadartha hama zrI gaNezajI ke prati bhI hArdika AbhAra prakaTa karate haiN| jaina aura bauddha sAhitya ke labdha-pratiSTha manISI rASTra-saMta munizrI nagarAjajI ma0, DI0 liTa, ke bhI hama AbhArI haiM jinhoMne hamAre anurodha ko svIkAra kara, prastuta grantha kI bhUmikA likhakara bhijavAne kI kRpA kI hai| pArasamala bhaMsAlI sa0 vinayasAgara devendrarAja mehatA adhyakSa nidezaka , saciva zrI jaina zve0 nAkoDA prAkRta bhAratI akAdamI * prAkRta bhAratI akAdamI pArzvanAtha tIrtha, mevAnagara jayapura jayapura

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Publisher's Note Prakrit Bharati was established in 1977 for the purpose of spreading the teachings of Lord Mahavira. At that time illustrated Kalpa Sutra was published as its first offering. Now we have the pleasure of presenting this 50th offering of Prakrit Bharati to our readers, entitled Aupapatika Sutra within such a short span of time of eleven years. With the encouraging response from Eastern and Western Scholars and Readers on its activities and publications and through the assistance of many large-hearted Donors and Institutions, Prakrit Bharati Academy is on its path of progress. The Aupapaiika Suira : Though there is no specific mention of twelve Upangas (sub-canons) like that of twelve Angas in ancient literature, these are in acceptance since the 12th century A. D. Of the twelve Upangas, Aupapatika is the first Upanga Agama. According to Nandi Sutra and Paksika Sutra it is included in the Uikalika Sutras of exterior Anga literature except Avasyaka. This Agama is called Uvavaiya Suttar in Prakrit, the Sanskrit being Aupapatika Saira. Explaining the word Aupapatika, Acarya Abhayadeva says, 'upapatanam upapatah : deva-naraka-janma-siddhigamanam ca atastamadhi kriya krtamadhyayanan aupapatikam which means due to narration of the upapata/birth and attainment of liberation of gods and hellish beings in detail this Agama has been called Aupapatika. Although written in mixed prose and verse it is mainly a work of Prakrit prose. It is divided into two parts, the first part is called Samavasarana and the second Upapata. The subject-matter of the first part is as follows : The city of Campa was ruled by king Kunika (Ajatasatru).. Once Sramana Bhagavan Mahayira with his multitude of

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(xii) disciples, wandering at leisure, arrived at the Parnabhadra caitya outside the city. Getting the news of his arrival from his Information Officer, king Kunika was immensely pleased. Accompanied by his family, relations and citizens, with all his royal insignia like chatra (umbrella), camara (fly-whisk), dhvaja (flag) and followed by the procession of elephants, horses, chariots, palanquins, and with resounding eulogies, pomp and peasantry, the king presented himself before the Lord. After bowing before him with reverence, respect and devotion he joined the assembly and began to worship him. In that assembly, Sramana Bhagavan Mahavira gave a discourse on religion of house-holders (agaras) and of monks (anagaras) in his nectar like voice. This discourse was profusely applauded by the king, queen and others present. Within the framework of this matter are included the description of Campa, Purnabhadra caitya, garden, the king Kunika, expression of his pleasure on hearing the arrival of Bhagavan Mahavira near Campa, physical description of the Lord in detail, the physical and spiritual attainments of his disciples through meditation and penance, description of the procession on way to the Lord and of their obediance, etc. Such absorbing, ornamental, unique and lively description, in poetic style is not available in any other Agama. That is why whenever such description needed in other Agamas they refer it to Uvavaiya: sesam vannao jaha uvavaiye. The subject-matter of the second part is as follows: After the sermon of the Lord was over his chief disciple Ganadhara ascetic Gautama asked him about the jivas and their karmic bondage. Replying to him on rebirths of men and others the Lord covered a wide range of subjects like types of dandas ( unethical deeds ), types of death, of the widows, of lay men and monks, of categories of Banaprastha ascetics living on the bank of the Ganges, of initiated Sramanas, of Brahmana Parivrajakas, of Ksatriya Parivrajakas, of Ajivakas and other categories of Sramanas with details of their conduct, of seven

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.. ( xiii) ninhavas (distortions). In the end is given the details of Kevali-transformation, Siddhi-ksetra and Siddhas (liberated souls). In between is given the detailed information about Ambada Pariyrajaka and his seven hundred disciples and their lives. Though Ambada was a Parivrajaka he was a true follower of the Lord. It is also mentioned that Ambada would attain liberation in the next birth, In this Upanga are available a number of information about matters political, social and civil so also the lively and absorbing information about matters religious, philosophical and cultural. . The Present Edition 1 Many editions of this important Agama have been published along with original text, Sanskrit Commentary and Hindi or Gujarati translation. But there is none with Hindi and English translation. This edition is published with the view that the Bnglish and Hindi knowing scholars may have access to the poetic excellence of this work and enjoy it. Sri Ramesh Muni Shastri, Kavya-tirtha, Jain Siddhantacarya has done the work of Hindi translation at our request. Sri Ramesh Muni, a disciple of Upadhyaya-pravara Sri Pushkarmuniji, is a brilliant scholar. His translation has clarity and flow. Though extremely busy he translated it for us into Hindi, for which we express our gratitude to him The. English translation was done by late Prof. K. C. Lalwani. Sri Lalwani was a Professor of Economics, Department of Humanities, I.I.T., Kharagpur. Though he was a Professor of Economics, he was erudite in philosophy, Prakrit and English also. He had an amiable personality and was expert in translation. He had already translated and published such Agama texts like Kalpa Sutra, Dasavaikalika Satra, Uttaradhyayana Sutra and Bhagavati Sutra. He did send the translation of Aupapatika Sutra for publication long ago but unfortunately we could not publish it in time and

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( xiv i he left us in the meantime for his heavenly abode. We offer our gratitude and reverence to him. The Editor of this book is Sri Ganesh Lalwani who is a poet, a painter, an author, an editor, a story-writer, a novelist and also a devotee. He has a quiet, calm and straight-forward disposition. At present he works with Jain Bhawan, Calcutta and also edits Jain Journal (English), Sramana (Bengali) and, Titthayara (Hindi). He also helps actively research scholars. At our request he edited this work inspite of his other pre-occupations. We also express our hearty gratitude to him. We are also indebted to Rastrasant Muni Sri Nagrajji D. Litt., a recognised scholar of Jaina and Buddhist literature for being kind enough to write the foreword of this book at our request. . Vinay Sagar - ' D. R. Mehta Director Secretary Parasmal BhansaliM President Sri Jain Swetambar Nakoda Parsvanath Tirth, Mevanagar Prakrit Bharati Academy, Jaipur Prakrit Bharati Academy, Jaipur

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bhUmikA 'uvavAiya suttaM' kI eka mahattvapUrNa vizeSatA yaha hai ki isameM eka aitihAsika rAjA kA, usakI rAjadhAnI kA tathA bhagavAn mahAvIra ke prati rahI usakI agAdha bhakti kA suvistRta varNana hai| vaha rAjA 'uvavAiya suttaM' Adi jaina AgamoM meM 'kUNika' ke nAma se vikhyAt hai tathA bhAratIya itihAsa ke pRSThoM para ajAtazatru ke nAma se sarvavidita hai: itihAsakAra mukhyataH use bhagavAna buddha ke anuyAyI ke rUpa meM hI jAnate va mAnate haiN| jabaki sthiti yaha hai ki jitanA vizada varNana usakA jaina AgamoM meM hai va jitanI bhakti usakI bhagavAna mahAvIra ke prati rahI hai, utanI anya kisI mahApuruSa meM rahI ho, yaha anya kisI bhI sAhitya se pramANita nahIM hotaa| yahAM taka ki bhagavAna mahAvIra kI pratidina kI vihAra-caryA jAnane ke lie usane eka alaga se rAjakIya vibhAga hI banA rakhA thaa| usa vibhAga kA pramukha 'pravRtti vAduka' kahalAtA thaa| para, jaina AgamoM meM usa rAjA kA nAma kUNika tathA itihAsa meM usakA nAma ajAtazatru, aisA kyoM ? uttara spaSTa hai ki bauddhoM ke tripiTaka sAhitya meM use mukhyataH ajAtazatru hI kahA gayA hai| prazna uThatA hai ki vizva ke itihAsakAroM ne usI nAma ko kyoM apanAyA ? sthiti yaha hai ki bauddhoM ne apane AdhArabhUta sAhitya ko aMgrejI tathA vizva kI anya vibhinna bhASAoM meM sulabha karane kI pahala kii| yahI kAraNa thA ki itihAsakAroM ne kUNika ko ajAtazatru ke nAma se hI jAnA tathA mukhyataH use eka bauddha rAjA ke rUpa meM hI prastuta kiyA, jaisA ki vastusthiti se bahuta pare siddha hotA hai| jana samAja ke lie yaha eka sabaka lene kA viSaya hai ki hamArI niSkriyatA va adUradarzitA ke kAraNa jaina saMskRti va jaina itihAsa ko kitanA sImita raha jAnA par3A hai| ___ yahI hAla bhagavAna mahAvIra ke parama bhakta rAjA zreNika kA hai| bauddha tripiTakoM meM use mukhyataH biMbisAra kahA gayA hai tathA bhagavAn buddha kA parama anuyAyI batAyA gayA hai| tadanusAra vizva ke va bhArata ke itihAsakAra

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(xvi ) use biMbisAra hI mAnate haiM tathA sarva sAdhAraNa pAThaka bhI use usI nAma se pahacAnate haiM, jabaki jaina AgamoM meM zreNika ko bhibhisAra evaM tatsadRza anya kaI nAmoM se abhihita kiyA gayA hai, para, unheM sAmAnyataH koI nahIM jaantaa| adhikAMza itihAsakAra use bhagavAn buddha kA anuyAyI hI dRr3hatA se mAnate haiM jaisA ki vaha pramANita nahIM hotaa| gaveSaka vidvAnoM va itihAsakAroM ko maiM doSI nahIM ThaharA rahA ; kyoMki jainAgama arthAta prAkRta . sAhitya ke pramANa unake sAmane the hI kahAM? yaha to hama sahaja hI samajha sakate haiM ki prAkRta, saMskRta va hindI jaisI vijAtIya bhASAoM para adhikAra prApta karanA pazcimI vidvAnoM ke lie va unake mAdhyama se gaveSaNAtmaka kAma karanA kitanA kaThina hotA hai| phira bhI jainAgamoM para va prAkRta bhASAoM para prathama zodha kArya karane kA zreya harmana jaikobI, Ara. pisala jaise anekAneka pazcimI vidvAnoM ko hI jAtA hai| bhAratIya vidvAnoM ne videzI bhASAoM kA adhikRta jJAna kara unase sambandhita saMskRti va itihAsa kA kucha bhI kAma kiyA hai ? khaira, 'gaI so gaI, aba rAkha rahI ko' kI kiMvadantI ke anusAra aba bhI jainAgamoM para dhar3alle se videzI bhASAoM meM kAma ho to bhArata ke itihAsa meM hI nahIM, vizva ke itihAsa meM bhI bahuta kucha badalAva A sakatA hai tathA saMsAra una AgamoM ke va jaina dharma ke AdhyAtmika, sAmAjika va aitihAsika mahatva ko samajha sakatA hai| 'prAkRta bhAratI akAdamI' ne pratyeka Agama ko aMgrejI anuvAda ke sAtha prakAzita karane kA bIr3A uThAyA hai| yaha bahuta prazasta hai tathA isake lie svanAmavizruta zrI DI0 Ara0 mehatA tathA vidvadavareNya mahopAdhyAya zrI vinaya sAgarajI badhAI ke pAtra haiN| isase videzI vidvAn prAkRta taka bhI AsAnI se pahuMca pAyeMge tathA isase gaveSaNAtmaka aneka nae-nae AyAma kholeMge, aisI AzA hai / 'uvavAiya suttaM' kA Agama sAhitya meM sthAna : aMga, upAMga, mala, cheda va prakIrNaka, ina pAMca bhedoM meM vartamAna Agama sAhitya kI parikalpanA hai| 12 aMga tathA 12 upAMga mAne gaye haiN|

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( xvii ) uvavAiya suttaM 12 upAMgoM meM prathama upAMga hai, jise ovavAiya aura aupapAtika bhI kahA jAtA hai / uvavAiya prathama upAMga hai to AcArAMga prathama aMga hai / sAmAnyatayA yaha apekSA rahatI hai ki aMga ke pUraka upoga hoMge ; kyoMki aMga bhI bAraha tathA upAMga bhI bAraha / phira kramazaH unakA sambandha bhI mAnA jAtA hai arthAt amuka aMga kA amuka upAMga / 'upa' pratyaya mukhyataH pUraka rUpa meM hI AtA hai, jaise, AcArya - upAcArya, kulapati -- upakulapati / para, 12 aMgoM tathA unake upAMgoM meM aisA koI tAlamela unakI viSaya-vastu se pratIta nahIM hotA / khIMcatAna kara vaisA abhihita karanA bhI yathArtha nahIM lagatA / vastusthiti yaha lagatI hai ki prAcIna kAla se cAra vedoM ke bhI cAra upAMga mAne jAte A rahe haiM / unakI bhI pUrakatA saMdigdha jaisI hI hai arthAt khIMcatAna kI sI rahI hai / para, samasAmayika jo bhI krama cala par3atA hai, use dUsarI paramparAeM bhI apanAtI haiN| lagatA hai, usI krama meM jaina zAstrakAroM ne bhI 12 aMgoM ke sAtha 12 upAMgoM kI saMyojanA kI hai| samasAmayika sthitiyoM kA ekadUsare se kaise AdAna-pradAna hotA hai, usakA bhI eka sundara udAharaNa yaha hai / jaina zAstroM meM 'jina' zabda hai, para anuyAyioM ke lie kahIM bhI jaina zabda kA vyavahAra nahIM huA hai| para, jisa yuga meM saMskRta kA prabhAva vyApaka DuMgA, taba 'jino devatA yasya saH jainaH' arthAt jina haiM, jisake devatA, vaha 'jaina kahalAtA hai / Azcarya kI bAta hai ki lagabhaga usI yuga meM tathA saMskRta vyAkaraNa kI usI zRMkhalA meM bauddha, zaiva, vaiSNava Adi nAnA dharmoM ke nAma pracalita ho gaye, jo aba bhI cAlU haiM / astu, isa sthiti meM hameM rai nahIM honA cAhie ki yugIna pravAha meM aMgoM ke sAtha upAMga zabda * AyA ho / dUsarI bAta viSaya saMbaddhatA na bhI ho to bhI jina-jina granthoM ko hameM aMga zAstra jaisA darjA denA ho, una-una zAstroM ko upAMga kahA jaae| Aja bhI to AcArya nahIM, para, AcArya jaisA, vaha hai upAcAryaM / ataH aMga va upAMga kA viSaya kisI vivAda yA lambI samIkSA kA nahIM / nahI vaha aisI kisI saMdigdhatA meM ulajhA huA hai / prazna hotA hai, zyAmAcArya kRta 'pannavaNA' jaise AgamoM ko bAda dekara 'uvavAiya suttaM' ko hI bAraha upAMgoM meM prathama sthAna diyA, isakA kyA kAraNa ? uttara spaSTa hai, yaha Agama nagara, vana-khaNDa Adi nAnA varNatoM se bharA hai / anya AgamoM meM una una varNanoM ke lie 'uvavAiya suttaM' ko .

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( xviii ) .. dekhane ke lie hI saMketa kiyA gayA hai| isa sthiti meM isa varNana pradhAna Agama ko dvAdaza upAMgoM meM prathama sthAna denA anivArya hI thaa| hAlAMki yaha Agama bahuta bAda meM saMkalita huA hai, kyoMki isameM sAta ninhavoM taka kA samullekha hai, jinakA ki samaya AgamoM kI viSaya-vastu va krama Adi ko lekara kAphI kucha sampAdana kiyA gayA hai| viSaya pradhAnatA : prastuta grantha meM nAnA pariNAmoM, vicAroM, bhAvanAoM tathA sAdhanAoM se bhavAntara prApta karane vAle jIvoM kA punarjanma kisa prakAra hotA hai, aneka udAharaNa prastuta karate hue hRdayagrAhI vivecana kiyA gayA hai| isa Agama kI yaha vizeSatA hai ki isameM nagara, vRkSa, udyAna, pRthvIzilA, rAjA, rAnI, manaSya-pariSad, deva-pariSada, bhagavAn mahAvIra ke guNa, unakA naMkha-zikha zarIra, cauMtIsa atizaya, sAdhuoM ke guNa, sAdhuoM kI upamAeM, tapa ke 354 bheda, kevalI-samudghAta, siddha, siddha-sukha, Adi ke vizada varNana prApta hote haiN| ___ saMkSepa meM yaha bhI kahA jA sakatA hai ki kisI ko kAvya-grantha likhanA hai to upamAe~, zabda-saundarya, samAsa Adi ke rUpa meM isa Agama meM agAdha sAmagrI mila sakatI hai| 'bhagavAn mahAvIra kAlIna bhArata' grantha likhA jAe to prastuta Agama meM bahuta kucha AdhArabhUta ho sakatA hai; kyoMki isameM jana-jIvana ke prAyaH sabhI viSayoM kA paryApta varNana mila jAtA hai| isa grantha meM kitane viSayoM para prakAza DAlA gayA hai, yaha to grantha kI pralamva viSaya sUcI se hI patA laga sakatA hai| prastuta Agama kA hindI anuvAda zrI rameza munijI 'zAstrI' ne kiyA hai tathA aMgrejI anuvAda sva0 pro0 ke0 sI0 lalavAnI kA hai jo ki aMgrejI anuvAda karane meM pUrNa sakSama evaM dakSa the| hindI aMgrejI donoM hI apane Apa meM suspaSTa, sundara evaM prAMjala hai| ye mUlAnuvAda hI haiM, jo ki pAThakoM ko Ajakala rucikara pratIta hote haiN| bhAva yA vistAra ko to Aja ke pAThaka apane urvara cintana se hI hRdayaMgama karanA ' adhika zreyaskara samajhate haiN| vi0 sa0 2045 -mani nagarAja zrAvaNI pUrNimA naI dillI

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Foreword One special characteristic of Uvavaiya Suttam is this that it gives a detailed description of a historical king, his capital and his profound devotion towards Bhagavan Mahavira. In Uvavaiya and in other Jaina Agamas he is known as Kunika and in the pages of Indian history as Ajatasatru. Historians primarily know him as a follower of the Buddha and they regard him as such. But the fact is this that he and his devotion to Mahavira has got such a wide coverage in Jaina Agamas which is not available in any other literature for any other personality. Even so that he had established a separate department to report to him about the daily routine of Mahavira. The head of that department was known as 'Pravrtti-Vaduka'. But then why his name is Kunika in Jaina Agamas and in history Ajatasatru? The answer is simple. Because he was called Ajatasatru in Buddhist Tripitakas. Now the question arises why the historians accepted that name ? The answer is again simple. The Buddhists made their source literature available in English and in other European languages. That is why the historians knew Kunika as Ajatasatru and presented him as a follower of the Buddha though that was far from the fact. From this we, the Jainas, should take a lesson that due to our inactivity and lack of foresight the Jaina culture and history could not reach to the outer world. YI This can also be said of Srenika, a great devotee of Bhagavan Mahavira. In Buddhist Tripitakas he was called Bimbisara and was depicted as a great follower of the Buddha Accordingly the historians of India and the world know him as Bimbisara ard consequently the ordinary readers know him 1

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as such while in Jaina Agamas Srenika has been called Bhimbhisara and by some other names almost similar to that. But no body knows of them. Most of the historians regard him as the ardent follower of the Buddha which he was not. I am not blaming the reserachers or historians, because the Jaina Agamas or Prakrit literature were not available. to them. This we can easily understand that how difficult 'it is for a foreigner to master a foreign language like Prakrit, Sanskrit and Hindi and then to do research work on them. Still the honour of doing research work on Jaina Agamas and Prakrit goes to foreign scholars like Hermann Jacobi, R. Pischel and others. How many Indians had done research work after mastering a foreign language on the history and culture of that nation ? Let past be past and think of the present. If we chalk out a crashing programme for the publication of Jaina Agamas in foreign languages many misconceptions will be removed not only from the history of India but also of the world and they will know of the spiritual, social and historical values of the Jaina Agamas and the Jaina religion. Prakrit Bharati Academy is doing a good job by publishing Jaina Agamas with English translation. For this thanks are due to Sri D. R. Mehta, its Secretary and Mahopadhyay Sri Vinaysagar, its Director. Thus the foreign scholars will get an easy access to Prakrit and that will open new vistas in the field of research. Place of Uvavaiya Suttam in Agama Literature: The present Agama literature consists of Anga, Upanga, Mula, Chheda and Prakirnakas. There are 12 Angas and 12 Upargas. Uvavaiya is the first amongst the 12 Upangas. It is also known as O vayalya and Aupapatika. While Uvavaiya

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(xi) is the first Upanga, Acaranga is the first Ajiga. It is naturally expected that the Upunga should be in supplement to the Anga, as there are 12 Angas and 12 Upangas. More so when their relations are acknowledged chronologically, i. e., this Upariga belongs to that Anga. The affix 'upa' generally means next to it, e.g. Acarya - Upacarya, Kulapati-Upakulapati, But there is no such affinity in the subject-matter of a Anga with its Upanga. It will not be proper if we do so by manipulation. The fact is in ancient times 4 Vedas had 4 Upangas. Their affi nity is also in doubt. Whatever becomes in vogue in one tradition is generally adopted in other traditions. It seems that the Jaina seers added 12 Upangas with 12 Angas accordingly. This is a nice example of how things are exchanged in two contemporary traditions. In Jaina literature we get the word 'Jina' but nowhere we get 'Jaina' in the sense of a follower of the Jina. But in that age when Sanskrit became dominant the word 'Jaina' became in vogue : jino devata yasya sah jainah--one whose god is 'Jina' is Jaina. Strange though it may seem, in that very age words like Bauddha, Saiva, Vaisnaya etc. were coined as derived from the rules of Sanskrit Grammar. These are used even now. So we should not be surprised if Upangas are added to Angas due to contemporary fashion. Secondly, it may be like this : Though there is no relation in the subject matter, still if we have to give some books the Prestige of an Anga why not call them Upanga ? Even today one who is not Acarya but like a Acarya, is called Upacarya. So Angas and Upangas should not be made a subject-matter of dispute or of a lengthy discussion. Nor the matter is as complex as such. Now the question is why Uvavaiya was given the first place in Upangas instead of the Agama like Pannavana of Syamacarya ? The answer is simple. In this Agama we get description of a city, foreststrip, etc. Whenever the necessity arised for such description in any other Agama it was referred to Uvavaiya---as in Uvavaiya, Under the circumstances they

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( xxii) had no other option but to give this descriptive Agama the first place in the 12 Upangas, though it was compiled much later as it mentions seven distortions (ninhavas), their time, matter of the Agamas and their chronology being edited to a great extent. Too Many Subjects! In this Agama, we get, how a jiva is reborn in next life according to transformation, judgement, reflection and austerities, with many illustrations in a very lucid manner. One special characteristic of this Agama is this that it has given descriptions of a city, trees, garden, stone-slab, king, queen, men and gods, merits of Lord Mahavira, description of his body, his 34 supernatural powers (atisayas), merits of the monks, their austerities, description of 354 kinds of austerities, kevali-transformation, of siddhas, their bliss, etc. In short we may say if one has to write a book of verse he may use its similies, ornate and compound words. If one is desirous to write a book entitled 'India at the time of Mahavira', he may get enough material from this book as it describes almost everything concerning the life of a common man. How many subjects it has touched may be known by a mere glance at its contents. Hindi translation of the present Agama has been done by Sri Ramesh Muni Shastri and English translation by late Prof. K. C. Lalwani, who was an able and competant translator. Both the Hindi and English translations are clear, lucid and absorbing. These are verbatim translation as are liked by the modern readers. They do not like elaboration and want to dive deep into the matter by themselves. Sravani Purnima V. S2045 2 New Delhi -Muni Nagraj

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... sUcI CONTENIS prakAzakIya Publisher's Note bhUmikA Foreword nagarI varNana The City of Campa caitya varNana The Temple (Caitya) named Purnabhadra vanakhaMDa varNana The Forest Strip azoka vRkSa varNana The Asoka Tree zilApaTaka varNana The Stone Slab rAjA kA varNana King Kunika rAnI kA varNana Queen Dbarini kUNika kI bhagavadbhakti Kunika's Devotion kUNika kI rAjasabhA King's Court bhagavAna mahAvIra kA varNana Description of Bhagavan Mahavira dharma saMdezavAhaka The Information Officer kUNika kA parokSa vaMdana King Kunika Transmits Homage comme couet till 37 40x!

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( xxiv ) . 62 bhagavAna kA Agamana Bhagavan Mahavira Arrives bhagavAna ke aMtevAsI Disciples of Bhagavan Mahavira nigranthoM kI Rddhi aura tapa Nirgranthas-Their Powers and Penances sthaviroM ke bAhya-Abhyantara guNa Senior Monks--Their Merits anagAroM ke guNa Monks and Their Merits anagAroM kI tapazcaryA Penances by Monks bAhya tapa External Penances Abhyantara tapa Internal Penances anagAroM kI sakriyatA Activities of the Monks asurakumAra devoM kA avataraNa The Descent of the Asurakumara Gods bhavanavAsI devoM kA avataraNa The Descent of Bhavanavasi Gods vANavyantara devoM kA avataraNa The Descent of Vanavyantara Gods jyotiSka devoM kA avataraNa The Descent of Jyotiska Gods vaimAnika devoM kA avataraNa The Descent of Vaimanika Gods campAnagarI meM logavArtA Popular Gossip in the City of Campa kUNika ko bhagavadcaryA kA nivedana The Intelligence Officer Submits kaNika rAjA kA Adeza King Kunika Issues Instructions .. 108 - 115 120 14 125 127 136 137

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abhivandanA kI taiyArI Preparation for the King's Visit kUNika kA snAna-mardanAdi ( xxy ) Kunika's Bath, Exercises etc. janatA dvArA kUNika kA abhinandana va kUNika dvArA bhagavAna kI paryupAsanA The People Greets Kunika and Kunika Worships the Lord subhadrA mahArAnI kA prasthAna Departure of Queen Subhadra bhagavAna mahAvIra kI dezanA Sermon of Bhagavan Mahavira sabhA visarjana Congregation Ends kUNika kA gamana Kunika Departs rAniyoM kA gamana The Queens Depart aupapAtika pRcchA On Rebirth in Fresh Specices. karma bandhana Bondage of Karma asaMyata ekAnta suptakA upapAta Rebirth of the Unrestrained baMdI Adi kA upapAta Rebirth of the Prisoners, etc. bhadra prakRtivAloM kA upapAta Rebirth of Human Beings Who are Gentle gatapatikA ( proSitabhartR kA ) Adi kA upapAta Rebirth of Women Whose Men have Gone Abroad and of Others dvidravyabhojI Adi kA upapAta Rebirth of Men taking Two Food Items and So On vAnaprastha tApasoM kA upapAta Rebirth of Forest-dwelling Tapasa Monks 139 149 166 173 177 191 194 195 196 199 202 206 211 213 215 217

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( xxvi ) pravrajita zramaNa kAndarpika Adi kA upapAta Rebirth of Initiated Monks, Kandarpikas and Others parivrAjakoM kA upapAta Rebirth of Parivrajaka Monks ambar3a parivrAjaka ke sAta sau ziSya Seven Hundred Disciples of Ambada Parivrajaka ambar3a parivrAjaka Ambada Parivrajaka pratyanIkoM kA upapAta Rebirth of the Opponents saMjJI paMcendriya tiryaJja yonikoM kA upapAta Rebirth of Five-organ Animals with Mind AjIvikoM kA upapAta Rebirth of the Ajivikas akosiyoM kA upapAta Rebirth of Those Who Extol Themselves ninhakAriyoM kA upapAta Rebirth of Distorters prativirata aprativirata alpa- ArambhiyoM kA upapAta Rebirth of People Who are Restrained, Unrestrained and Cause Little Harm, etc. anArambhayoM kA upapAta Rebirth of Those Who Kill Not, etc sarva kAma viratoM kA upapAta Rebirth of Those Who are Desisted from All Desires kevalI samudghAta ke pudgala Matter of Kevali-transformation kevalI samudghAta kA kAraNa Causes of Kevali-transformation kevalI samudghAta kA svarUpa Nature of Kevali-transformation samudghAta ke bAda kI yoga pravRtti Post transformation Yoga-activities 219 221 230 238 262 264 267 268 269 272 279 285 286 290 292 297

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( xxvii ) 300 304 yoga nirodha aura siddhi Control of Yogas and Liberation tatrasthita siddha kA svarUpa Nature of the Liberated at the Crest siddhayamAna ke saMhananAdi Bone Structure, etc. of the Liberated siddhoM ke nivAsasthAna Residence of the Liberated siddhastavana Hymns to the Perfected Souls 306 308 314

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namo jiNANaM jiyabhayANaM uvavAiya-suttaM . nagarI varNana The City of Campa te NaM kAle NaM te NaM samae NaM caMpA nAma nayarI hotthA / riddha-sthimiya-samiddhA pamuiya-jaNa-jANavayA AiNNa-jaNa-maNussA hala-sayasahassa-saMkiTTha-vikiTTha-laTTha-paNNatta-seusImA kukkuDa-saMDea-gAmapaurA ucchu-java-sAli-kaliyA go-mahisa-gavelaga-ppabhUtA / usa kAla ( vartamAna avasapiNI kAla ke caturtha Are ke anta meM ) usa samaya ( jaba Arya sudharmA vidyamAna the ) campA nAma kI nagarI thii| vaha nagarI vaibhavazAlI, surakSita evaM samRddha thii| vahAM ke nAgarika aura janapada ke anya bhAgoM se Aye vyakti pramudita rahate the| vahA~ kI bhUmi adhika se adhika mAnava-janasaMkhyA se saMkula banI rahatI thii| hajAroM haloM dvArA jatI usakI samIpavartI bhUmi sundara mArga-sImA-sI pratIta hotI thii| vahA~ murgoM aura choTe-choTe sAMDoM ke bahuta se samUha the| usake Asa-pAsa kI bhUmi Ikha, jo evaM dhAna ke paudhoM se lahalahAtI thii| vahAM gAyoM, bhaisoM aura bher3oM kI pracuratA thii| . In that period, at that time, there was a city named Campa. It was rich in its skyline, free from turmoil, and prosperous. Thorssidents of the said city and the people coming to the city were happy so that the city had a vast population. All around it/in its neighbourhood, there were vast stretches of cultivated land extending over a long distance, always in use, looking

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e Uvavaiya Suttam Su. 1 delightful because of the bumper crop, furrowed by hundreds and thousands of ploughs and punctuated by boundary lines which provided necessary ways and bypasses. In that city, there were many swarms of cocks and herds of young bulls. The soil yielded a rich crop of sugarcane, barley and sali paddy, and there were innumerable cows, buffaloes and rams living in the city. arihaMta ceiya-jaNavai-visaNNi-viTTha-bahule gaMTha-bheya ( ga ) -bhaDa takkara- khaMDarakkha- rahiyA khemA NiruvaddavA | ukkoDiya-gAya vahIM bar3e-bar3e sundara arhat caityoM aura sAdhujanoM ke rahane yogya vividha pauSadhazAlAoM kA bAhulya thA / usa nagarI meM na to lAMca ( rizvata ) lene vAle jana the, na guptarIti se gAMTha katarane vAle granthicchedaka luTere the, na jabaradastI lUTane vAle DAkU the, na cora the, aura na cuMgI vasUla karane vAle jana hI the / isIliye vaha nagarI sukha-zAntimaya evaM upadravazUnya thI / The city had many beautiful Arhat temples (caityas), and various upasrayas where monks could stay. It was free from bribe-takers, pick-pockets, commodity-lifters, robbers and octroi-collectors. It was free from troubles, even in its tenor of life and free from excesses committed by the rulers. subhikkhA vIsatya- suhAvAsA aNega koDi kuTuMbiyA-iNNafrog-suhA gaDa-ga- jalla-malla- muTThiya-velaMba ya-kahaga-pavaga-lAsagaAikkhaga-laMkha-maMkha-tUNailla- tuMba - vINiya aNega - tAlAyarANucariyA ArAmujjANa-agaDa-talAga-dIhiya-vappiNi-guNo-vaveyA naMdaNavaNa sannibha - pagAsA | vahA~ bhikSuoM ko bhikSA sulabha thI, usa nagarI meM nivAsa karane meM saba Azvasta the, sukha mAnate the / aneka zreNI ke pArivArika janoM kI ghanI bastI hote hue bhI vaha nagarI zAntimaya thI / nATaka karane vAloM se, nRtyakriyA meM niSNAta vyaktiyoM se, rassI para car3hakara kalA dikhAne vAloM se,

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uvavAiya suttaM sU0 1 . . malla-krIr3A meM nipuNa pahalavAnoM se, muSTi-prahAra karane vAloM se, svayaM ha~sane vAloM aura dUsaroM ko ha~sAne vAloM se, aneka prakAra kI kathA kahane vAloM se, kUdane vAloM athavA aneka tairAkoM se, vIra rasa kI gAthAe~ yA rAsa gAne vAloM se, zubha-azubha zakuna batAne vAloM se, bAMsa ke agrabhAga para car3hakara khela dikhAne vAloM se, aneka citroM ko dikhalA kara AjIvikA calAne vAloM se, tUNa nAmaka vAdya-vizeSa ko bajAne vAle bAjIgaroM se, vINA ke bajAne meM vizeSa dakSa vyaktiyoM se, tAlI bajAkara manovinoda karane vAloM se vaha nagarI sevita thii| krIr3A-vATikAoM se, bagIcoM se, kuoM se, tAlAboM se, vApiyoM se, jalakrIr3A karane vAle sthAnavizeSoM se vaha nagarI suzobhitayukta thii| isaliye vaha nagarI nandana vana ke samAna pratIta hotI thii| In that city, alms was easy to get. It was inhabited by people who were happy and free from fear. Although the city had a very thick population, their relation was never marred by bickerings. The city enjoyed the services of many stage-players, dancers, pope-dancers, wrestlers, boxers, jesters, readers, swimmers, ballad-singers, omen-readers, dancers on bamboo poles, artists, tun-players, vina-players and tablaplayers. There were many private garden houses, public parks, wells, ponds, tanks and lakes. 'The whole thing looked delightful like the Nandana garden in heaven. __unviddha-viula-gaMbhIra-khAya-phalihA cakka-gaya-musuDhi - orohasayagghi-jamala-kavADa-ghaNa-duppavesA dhaNu-kuDila-vaMka-pAgAra-parikkhittA kavisIsaya-vaTTa-raiya-saMThiya-virAyamANA aTTAlaya-cariya-dAra-gopuratoraNa-uNNaya-suvibhatta-rAyamaggA cheyaayriy-riy-dddh-phlih-iNdkiilaa| __ vaha nagarI U~cI, vistRta aura gaharI khAI se yukta thI, usakA jo cAroM ora kA koTa thA, vaha cakra, gadA, gauphiyA, jisake girAye jAne para saiMkar3oM vyakti daba-kucalakara mara jAeM aise rathyAdvAra ke pAsa kI doharI bhIta se, astra-vizeSoM se aura dvAra ke chidra-rahita yugala kapAToM se yukta thI, * According to some, they are people who sing in n raise of the monach.

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Uvavaiya Suttam Su. 1 ataH vahA~ zatruoM kA praveza kara pAnA duSkara thaa| vaha nagarI jisa prAkAra ( kilA ) se pariveSTita thI, vaha vakra hue dhanuSa se bhI adhika vakra thaa| bhItara se zatru-sainya ko dekhane Adi hetu nirmita bandara ke mastaka ke gola AkAra ke chedoM ( kaMgUroM) evaM raMga-biraMgoM se vaha nagarI suzobhita thii| usake rAjamArga, parakoTe para banI huI gumaTiyoM, parakoTe ke madhya ATha hAtha pramANa caur3e mArgoM, parakoTe meM nirmita laghudvAroM-bAriyoM, nagarI ke pramukha dvAroM, dvAroM para bahuta unnata toraNoM se suzobhita aura suvibhakta the| suyogya zilpAcAryoM dvArA nirmita argalA se evaM donoM kivAr3oM ko paraspara meM dRr3ha karane ke liye lauha-nirmita nukIle kIloM se isa nagarI ke dvAra yukta the| Located on an elevated ground, the city being wide, deep and broad, it was protected by a deep ditch and a double wall by felling which hundreds of people were killed. It bad an impressive collection of arm's for its defence, such as wheels, maces and guns (musundhi).. The defence was strong enough to stop the enemy at a distance. Installed there was sataghni which killed hundreds at a time, and which had a pair of doors free from crack or hole so that the entry of the enemy was rendered impossible. The city was encircled by a wall which bent like a bow, with many observation boles called kavisisaga, because they.looked like a monkey's head. There were many covered stands called attalaka where the soldiers could take shelter and fight, and there were roads called carika, eight cubits in breadth. Besides, there were many small doors, city doors called gopura and the main entrance called torana through which neatly passed all the streets, roads and highways of the city. The latches and master nails of the doors were produced by skilled artisans. vivaNi-vaNicchetta-sippiyAiNNa-Nivvuya-suhA siMghADaga-tigacaukka-caccara-paNiyAvaNa-viviha-vatthu-parimaMDiyA surammA naravaipaviiNNa-mahivai-pahA aNega-vara-turaga-matta-kuMjara-raha-pahakara-sIyasaMdamANIyA-iNNa-jANa-juMgA vimaula-Nava-NaliNi-so bhaya-jalA paMDura

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uvavAiya suttaM sU0 1 vara-bhavaNa-saNNimahiyA uttANa-NayaNa - pecchaNijjA pAsAdIyA darisaNijjA abhiruvA paDirUvA // 9 // bAjAra, vyApAra kSetra Adi ke kAraNa evaM kumbhakAroM, kArIgaroM Adi ke AvAsita hone ke kAraNa vaha nagarI sukha-suvidhApUrNa thI / tikone sthAnoM, tirAhoM, caurAhoM, aise sthAnoM para kraya aura vikraya karane ke nimitta aneka dukAnoM evaM aneka prakAra kI vastuoM se vaha nagarI suzobhita thI, ramaNIya thI / rAjA kI savArI nikalate rahane ke kAraNa usa nagarI ke rAjamArgoM para bhIr3a lagI rahatI thI / vahA~ ke rAjamArga para aneka uttama ghor3oM, madonmatta hAthiyoM. raMthasamUhoM, pardedAra pAlakiyoM, puruSapramANa pAlakiyoM, gAr3iyoM aura do hAtha lambe-caur3e DoliyoM kA jamaghaTa lagA rahatA thA / vahA~ jalAzayoM kA jala bhI praphullita navIna navIna kamaliniyoM se suzobhita thaa| saphedI kie hue uttama bhavanoM se vaha prazaMsita thI / nagarI kI atyadhika sundaratA nirnimeSa netroM se prekSaNIya thI / citta ko prasanna karane vAlI, darzanIya, darzaka ke mana ko apane meM ramA lene vAlI, tathA mana meM basa jAne vAlI thI // 1 // Because of the existance of many shops, trade centres and workshops, prosperity was visible everywhere. Triangular parks and places where three roads met, squares and places where four roads met, were graced by shops which offered for sell metalled vessels, and by sundry mansions which were used for residence,-all exceedingly delightful. The city roads were always crowded because of the frequent coming and going by the king (who naturally attracted many people). The roads were also crowded by beautiful horses, elephants, covered palanquins, palanquins for men, chariots and other vehicles. By the side of the roads, at intervals, there were tanks full of blossomed lotuses and kumuda flowers. On both sides of the roads, there were rows of beautiful, milk-white buildings. Anyone who set. his eyes on the city found it difficult to remove them,-so charming it was to sight. It was pleasant to the mind, delightful to the eyes, fully absorbing the attention of the seer. 1

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Uvavaiya Suttam Su. 2 caitya varNana The Temple (Caitya) named Purnabhadra tIse NaM caMpAe NayarIe bahiyA uttara-puratyime disI-bhAe puNNabhadde NAmaM ceie hotyA / cirAIe puvva - purisa - paNNatte porANe saddie vitti kitti NAe sacchatte sajjhae saghaMTe sapaDAge paDAgAipaDAgamaMDie saloma-hatthe kaya-veyahie lAulloiya- nahie gosIsa sarasaratta- caMdaNa - daddara- diNNa-paMcaMgulitale uvaciya- caMdaNa-kalase caMdaNa-ghaDasukaya-toraNa-paDiduvAra-desa- bhAe Asattosatta - viula-vaTTa-vagghAriyamalla-dAma-kalAve / usa campA nagarI ke bAhara uttara-pUrva dizA bhAga ( IzAna koNa ) meM pUrNabhadra nAma kA caitya - yakSAlaya thaa| vaha bahuta kAla se calA A rahA thA / atIta kAla meM hue manuSya bhI usakI carcA karate the, jisase vaha suprasiddha thaa| usakI ora se Azrita logoM ko Arthika vRtti dI jAtI thii| vaha apane prabhAva ke kAraNa vikhyAt thA, aura janatA dvArA prazaMsita thA / vaha chatra sahita thA, dhvajA se yukta thA tathA ghaNTAoM se guJjAyamAna thA / vaha choTI-choTI patAkAoM aura bar3I-bar3I patAkAoM se sajA thaa| vahA~ mayUra romamaya picchiyA~ thI, vedikAe~ banI huI thIM / vahA~ kA AMgana gomaya (gobara) se liyA thA / usakI dIvAreM khar3iyA~, kalaI Adi se bhavya banI huI thIM / usakI bhittiyoM para gorocana tathA sarasa lAla candana kI pracura mAtrA meM pA~coM aMguliyoM aura hathelI sahita hAtha kI chApeM lagAI gaI thiiN| vahA~ maMgala ke nimitta candana se lipta kalaza rakkhe the| usakA pratyeka dvAra-bhAga candana ghaToM aura toraNoM se yukta thA / vahA~ bhUmi aura chata ko chUtI huI bar3I-bar3I gola tathA lambI-lambI phUla-mAlAoM kA samUha thA / Outside the city of Campa, in the north-eastern direction, was a temple dedicated to a yaksa (spirit). It was named Parnabhadra. Its construction must have taken place long back, and even elderly men of earlier generations spoke unreservedly of its antiquity. Many songs were composed in

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uvavAiya suttaM sU0 2 . deep appreciation of the temple to extol it. The temple had a vast endowment of property. It provided food to its incumbents and administered even justice. It was decorated with a canopy, banner, bells and many flags, big as well as small." It had feathery cushions and elevated platforms (to serve as seats). The ground was neatly besmeared with cowdung and other objects. The walls were made white and bright with chalk and lime. On the walls were printed five fingers or whole palms dipped in gorocana and red sandal paste. There were sacred jars placed at appropriate places. Portions of the doors were decorated with small jars and torana. Long garlands of 'flowers connected the ceiling with the ground. paMca-vaNNa-sarasa-surahi-mukka-puppha-puMjovayAra-kalie kAlAgurupavara-kuMdurukka-turukka-dhUva-magha-maghaMta-gaMdhu ddhayAbhirAme sugaMgha-vara-gaMdhagaMdhie gaMdhavaTTibhUe NaDa-gaTTana-jalla-malla-muTThiya-velaMbaga-pavaga-kahagalAsaga-Aikkhaga-laMkha-maMkha-tUNailla-tuva-vINiya-bhuyaga-mAgaha-parigae bahu-jaNa-jANavayassa vissuya-kittie bahujaNassa Ahussa AhuNijje pAhuNijje accaNijje vaMdaNijje namasaNijje pUyaNijje sakkAraNijje sammANaNijje kallANaM maMgalaM devayaM ceiyaM viNaeNaM pajjuvAsaNijje divve sacce saccovAe saNNihiya-pADihere jAgasahassa-bhAga-paDicchae bahujaNo accei Agamma puNNabhadaM ceiyaM puNNabhaI ceiyaM // 2 // paMcaraMgI tAje phUloM ke Dhera ke Dhera vahA~ car3hAye hue the, jisase vaha zobhita thaa| kAle agaru, zreSTha kunduruka, lobAna tathA dhUpa kI maghamaghAtI mahaka se yukta gandha ke dvArA vahA~ kA vAtAvaraNa saurabhamaya aura manojJa thA, utkRSTa saurabha se suvAsita rahatA thA, sugandhita dhue~ kI pracuratA se vahA~ gola-gola dhUmamayI guTikAe~ ( challe )-sI bana rahI thiiN| vaha caitya ( vyantarAyatana ) nATaka dikhAne vAle, nAcane vAle, rassI Adi para car3hakara

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- Uvavaiya Suttam Su. 2 kalA dikhAne vAle, kuztI karane vAle, muSTi prahAra karane vAle, vidUSaka, uchalane vAle yA nadI Adi ko tirane vAle, kathAvAcaka, rAsakoM ke AlApaka, bhaviSya batAne vAle, bA~sa ke agrabhAga para khela dikhAne vAle, citrapaTa dikhalAne vAle, tUNa nAmaka vAdya bajAne vAle, tumba nAmaka vINA bajAne vAle, pujArI athavA bhogI-vilAsI, bhATA, yazogAna ke gAyakoM se yukta thaa| bahuta se nAgarikoM aura janapadavAsiyoM meM usakI kIrti phailI huI thii| bahuta se dAniyoM aura pUjakoM ke liye vaha AhvAna karane yogya, viziSTa rItiyoM ( vidhAna ) se AhvAna karane yogya, candana Adi sugandhita dravyoM se arcanA karane yogya, stuti dvArA vandana karane yogya, namaskAra karane yogya, pUjA karane yogya, satkAra karane yogya, mana se sammAna dene yogya, kalyANa, maMgala, deva aura iSTa (daivI zakti ) ke rUpa meM vinayapUrvaka vizeSa rUpa se upAsanA karane yogya, divya, satya aura apane ArAdhakoM ko saphala karane vAlA yA vAMchita upAyoM ko satya banAne vAlA, divya prAtihArya-atizaya va atIndriya prabhAva se yukta, hajAroM prakAra kI upAsanA arthAt pUjA ko cAhane vAlA thaa| bahuta se jana pUrNabhadra caitya para Akara ke usa pUrNabhadra caitya kI arcanA-pUjA karate the // 2 // The temple was decorated with heaps of flowers of sundry colours which bad grace and fragrance. It was delighted by the burning of the best of incences like agara, kundurukka and turukka. It was always scented with delightful essences. The profusion of incensed smoke was so heavy that as it moved up, it created circles. The temple was always visited by stage-players, dancers, till vina-players, charmers and bards. Its great fame spread far and wide both among city-dwellers and country-dwellers from mouth to mouth. To many, the temple was worthy to be remembered, worthy to be recalled in an appropriate manner, worthy to be decorated with scented objects like sandal paste, worthy of singing in praise, worthy to be honoured by bending the limbs, worthy to be offered flowers and clothes, worthy to be worshipped with devotion, worthy to be revered as the embodiment of what is good, of welfare, of divinity, of one's

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uvavAiya suttaM sU0 3 supreme deity, as a giver of success in desired objects/ways, whose worship-never went in vain, which was endowed with supernatural powers, worthy to be worshipped in a thousand ways. Many people flocked to offer worship to the deity at the temple named Purnabhadra. 2 vanakhaMDa varNana The Forest Strip 9 se NaM puNNabhadde ceie ekkeNaM mahayA vaNasaMDeNaM savvao samaMtA saMparikkhitte / se NaM vaNasaMDe kiNhe kiNhobhAse nIle nIlobhAse harie hariobhA se sIe sIobhAse Niddhe giddhobhAse tibve: tivvobhAse kiNhe kiNhacchAe nIle nIlacchAeM harie hariyacchAe sIe sIyacchAe Niddhe NicchAe tivve tivvacchAe ghaNakaDia - kaDicchAe rambhe mahAmehaNikuraMbabhUe / vaha pUrNabhadra caitya eka vizAla vanakhaNDa se, saba ora se - dizA-vidizA meM cAroM ora se ghirA huA thA / vaha vanakhaNDa kAlA, kAlI AbhAvAlA, nIlA, nIlI AbhAvAlA, harA, harI AbhAvAlA, (latAoM, paudhoM aura vRkSoM kI pracuratA ke kAraNa ) vaha ( vanakhaNDa) sparza meM zItala, zItala AbhAvAlA, snigdha, snigdha AbhAvAlA, sundara varNa Adi utkRSTa guNoM se yukta, tIvra AbhAvAlA thA / vaha vanakhaNDa kAlApana, kAlI chAyA, nIlApana, nIlI chAyA, harApana, harI chAyA, zItalatA, zItala chAyA, snigdhatA, snigdha chAyA, tIvratA aura ghanI chAyA se yukta thA / vRkSoM kI zAkhAoM ke paraspara car3hAI ke samAna guMtha jAne ke kAraNa vaha saghana ( gaharI ) chAyA se yukta thA / usakA dRzya, mAnoM bar3e-bar3e bAdaloM kI ghirI huI ghaTAoM ke samAna ramaNIya thA / The said Purnabhadra temple was surrounded in all direc-tions and sub-directions by a vast forest strip. The look of

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10 Uvavaiya Suttam Su. 3 the forest as well as its glitter were black, blue and green, cool and bright, and exciting. The branches of the trees were so thickly interwoven that the forest had shade everywhere. The whole thing looked as delightful as a vast cloud. te NaM pAyavA mUlamaMto kaMdamaMto khaMghamaMto tayAmaMto sAlamaMto pavAlamaMto pattamaMto pupphamaMto phalamaMto bIyamaMto aNupuvva-sujAyaruila - vaTTabhAva-pariNayA ekkakhaMdhA aNegasAlA aNega sAha-ppasAhaviDimA aga-nara-vAma-suppasAria aggejma- ghaNa- viula-baddha-khaMghA acchidda pattA aviralapattA avAINapattA aNaIapattA niddhUya - jaraDhapaMDu-pattA-Nava-hariya-bhisaMta-patta-bhAraMdhakAra - gaMbhIra - darisaNijjA uvaNiggaya-Nava- taruNa-patta-pallava- komala - ujjala - calaMta - kisalaya- sukumAla - 'pavAla - sohiya- varaMkuragga- siharA / usa vanakhaNDa ke vRkSa mUla - jar3oM kA UparI bhAga, kanda-bhItarI bhAga ( jahA~ se jar3eM phUTatI haiM ), skandha - taneM, chAla, zAkhA, pravAla- pattoM kI aMkurita avasthA, patra, puSpa, phala aura bIja se sampanna the / ve kramaza: AnupAtika rUpa meM sundara aura golAkAra meM pariNata ho gaye the / arthAt ve vikasita the| unake eka-eka skandha ( tanA ) aura aneka zAkhAe~ thIM / aneka zAkhAoM aura prazAkhAoM ke madhya bhAga vistAra liye hue the / aneka vyaktioM dvArA phailAI huI bhujAoM se bhI na pakar3e jA sakate theghere nahIM jA sakate the, aise unake saMghana, vistRta aura sughar3a tane the / unake patte chidrarahita, ghane arthAt eka dUsare para chAye hue, adhomukha arthAt nIce kI ora laTakate hue, aura upadrava ( cUhe, TiDDI Adi ) se rahita the| unake purAne - jarjara, pIle patte jhar3a gaye the / naye, hare aura camakIle pattoM ke bhAra ( saghanatA ) se vahA~ andherA aura gambhIratA darzanIya thI, dikhAI detI thI / nikalate hue navIna, paripuSTa pattoM, tAmra varNa ke komala, ujjvala, hilate hue kisalayoM ( pUrI taraha se nahIM pake hue pattoM ), tAmra varNa ke naye pattoM se, una vRkSoM ke ucca zikhara ( agrabhAga ) zobhita the /

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uvavAiya suttaM sU0 3 11 The trees in the said forest were well developed in their Toots, lower. trunks, upper trunks, barks, branches, sprouts, leaves, flowers, fruits and seeds. They were luxuriantly grown, looked beautiful and round in shape. A single trunk had many branches. They were rich in their branches and twigs. They were so thick and well-grown that it was difficult to contain them in the extended arms of many men together. Their leaves had no holes, sufficiently thick, capable to stand the gust of wind and bore no mark of damage from factors indigenous and extraneous. The old yellow leaves dropped on the ground. Because of the profusion of green and bright leaves, the ground underneath looked shady and grave. On the top, the trees wore new, fresh and young leaves, soft, bright and waving, fresh, new sprouts of coral hue. NiccaM kusumiyA NiccaM mAiyA NiccaM lavaiyA NiccaM thavaiyA NiccaM gulaiyA NiccaM gocchiyA NiccaM jamaliyA NiccaM juvaliyA NiccaM viNamiyA NiccaM paNamiyA Nicca kusumiya-mAiya lavaiyathavaiya - gulaiya - gocchiya - jamaliya - juvaliya - vimiya-paNamiyasuvibhatta-piMDa-maMjari-vaDiMsayadharA / unameM kaI vRkSa aise the, jo sadA phUlate the| kaI hamezA maMjariyoM se yukta the| kaI nitya patra-bhAra se jhUmate the| kaI phUloM ke gucchoM se nitya lade rahate the| kaI latA-kuMjoM se nitya zobhita the| kaI pattoM ke gucchoM se sadA yukta. the| kaI vRkSa aise bhI the, jo nitya samazreNika arthAt eka katAra meM sthita the| kaI sadA yugala-do-do kI jor3I ke rUpa meM avasthita the| kaI vRkSa puSpa, phala Adi ke bhAra se sadA bahuta jhuke hue the| kaI aise vRkSa the, jo nitya vizeSa rUpa se name hue the| ve vRkSa vividhaprakAra kI apanI-apanI vizeSatAe~ liye hue sundara rUpa se lumbiyoM aura maMjariyoM ke rUpa meM mAnoM sehare-kalaMgiyoM ko dhAraNa kiye rahate the| Some of these trees yielded flowers throughout the year, some were always laden with buds, some were ever bent low

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12 Uvavaiya Suttam Su. 3. on account of the weight of leaves, some had ever thick bunches of flowers, some thick bunches of leaves, ever pleasant, some had creepers on, some ever existent in a single array, some always standing as couples, some were always bent low due to the weight of fruits and flowers, while some looked as if they had just started to bend. The last ones were always decorated with tiara-like buds and flowers. ___ suya-barahiNa-mayaNa-sAla-koila-kohaMgaka - bhiMgAraka - koMDalaka - jIvaMjIvaga - NaMdImuha - kavila -piMgalakkhaga-kAraMDa-cakkavAya - kalahaMsasArasa-aNega-sauNagaNa-mihuNa-viraiya-saddaNNa-iya-mahura - sara - NAie suramme saMpiMDiya - dariya-bhamara-mahukari-pahakara-parilinta-matta-chappayakusumAsava-lola-mahura - gumagumaMta - guMjata-desabhAge abhaMtara-puppha-phale - bAhira-pattocchaNNe pattehi ya, pupphehi ya ucchaNNa-paDivalicchaNNe sAuphale niroyae akaMTae 'NANAviha-guccha-gumma-maMDavaga-ramma-sohie vicitta-suha-keubhUe vAvI-pukkhariNI-dohiyAsu ya sunivesiy-rmmjaalhre| tote, mora. mainA yA kAbara, koyala, kobhagaka, bhiMgAraka, koNDalaka, cakora, nandimukha, tItara, . baTera, battakha, cakravAka, kalahasa, sArasa prabhRti pakSiyoM ke jor3oM ke dvArA kI jAtI zabdoM ( AvAja ) kI unnata evaM madhura svaroM ke AlApa se ve vRkSa gujita-pratidhvanita the, suramya pratIta hote the, vahA~ sthita madamAte bhaMvaroM evaM bhramariyoM yA madhumakkhiyoM ke samUha ekatra hokara lIna ho jAte the aura puSparasa ( makaranda ) ke lobha se anyAnya sthAnoM se Aye hue sabhI jAti ke bha~vare mastI se guna-guna kara rahe the, jisase vaha sthAna gujAyamAna thaa| ve vRkSa bhItara se phUloM evaM phaloM se ApUNa the tathA bAhara se pattoM se AvRtta-DhaMke hue the, ve pattoM aura phUloM se sarvathA ( pUre ) lade hue the| unake phala mIThe, rogarahita, niSkaNTaka the| ve taraha-taraha ke phUloM ke gucchoM, latA-kuMjoM tathA maNDapoM ke dvArA zobhita the, ramaNIya ( suhAvane ) pratIta hote the| vahA~ vibhinna prakAra kI sundara dhvajAe~ phaharAtI thiiN| caukora, gola aura lambI . bAvar3iyoM meM jAlIjharokhedAra sundara DhaMga se bhavana bane hue the|

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uvavAiya suttaM sU0 3 The forest strip always resounded with the ever-growing, delightful chirping and yell of birds like the parrot, peacock, maina, cuckoo, kohangaka, bhingaraka, kondalaka, jibam.jibaka, nandimukha, kapila, pingalaksa, crane, skylark, swan heron and many others, all in couples. This imparted an extra charm to the forest strip. Excited black drones and bees of all species got settled there collecting honey from the flowers. Inwardly, the trees were laden with fruits and flowers and outwardly, they were covered with leaves. In other words, their load was full ( load of fruits, sweet, free from germs, and without thorns. The forest strip took extra grace from the presence of shrubs, creepers and bushes. ) Inside the forest, there were tanks, square, round and rectangular in shape, with delightful mansions inside, which had on them fluttering auspicious banners in all hues, with beautiful carvings and networks. 13 piMDima-NIhArima-sugaMdhi - suha- surabhi - maNaharaM ca mahayA gaMdharddhANi muyaMtA NANAviha guccha - gumma-maMDavaka gharaka- suha-seukeu - bahulA aNegaraha jANa - jugga - sibiya-pavimoyaNA surammA 'pAsAdIyA darisaNijjA abhirUvA paDirUvA // 3 // vaha vRkSa-samUha dUra-dUra taka jAne vAlI saurabha ke saMcita paramANuoM kI sundara mahaka ke dvArA mana ko hara letA thA / kyoMki, vaha Atyantika tRptikAraka vipula sugandha chor3atA thA / vahA~ bhinna-bhinna prakAra ke anekAneka phUloM ke guccha, latA - kuMja, maNDapa, vizrAma sthAna, sukhaprada sthAna, yA kyAriyoM kI pAliyA~ evaM dhvajAoM kA bAhulya thA / ve vRkSa aneka rathoM, vAhanoM, DoliyoM, pAlakhiyoM ke ThaharAne ke sthAna the / isa prakAra ve vRkSa ramaNIya, manorama, darzanIya, mana ko apane meM ramA lena e vAle, tathA mana meM basa jAne vAle the // 3 // The trees attracted the mind with auspicious smell which spread far and wide, and this they continued to emit all the while. The forest had a rich collection of trees, shrubs, bushes,

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Uvavaiya Suttam Su. 4 creepers, of platforms, buildings, roads and flower-beds. There were plenty of banners unfurled. There was adequate space in it, duly maintained for the parking of chariots, vehicles and palanquins, big as well as small. In this manner, the forest strip gave joy to all; it was delightful to the eyes, pleasant to the mind, immensely attracting. 3 14 azoka vRkSa varNana The Asoka Tree tassa NaM vaNasaMDasa bahumajjhasabhAe ettha NaM mahaM ekke asogavarapAyave paNNatte / kusa - vikusa - visuddha rukkha mUle mUlamaMte kaMdamaMte jAva... pavimoyaNe suramme pAsAdIe darisaNijje abhirUve pasad | 1 usa vana khaNDa ke ThIka bIca ke bhAga meM eka vizAla evaM sundara azoka vRkSa thA / usakI jar3eM darbha ( DAbha ) tathA anya prakAra ke tRNoM se rahita vizuddha thI / vaha vRkSa mUla - jar3oM ke UparI bhAga, kanda-bhItarI bhAga, tanA, chAla, zAkhA, aMkurita hote pattoM, patroM, puSpoM, phaloM aura bIjoM se sampanna thA / vaha kramazaH AnupAtika rUpa meM sundara, golAkAra aura vikasita thA aura sabhI guNoM se yukta thA / vaha vRkSa atyadhika vizAla hone se usake nIce aneka rathoM, DoliyoM aura pAlakhiyoM ke ThaharAne ke liye paryApta sthAna thA / isa prakAra vaha sundara azoka ramaNIya, citta ko prasanna karane yogya, dekhana yogya, mana ko apane meM ramA lene vAlA aura mana meM basa jAne vAlA thA / About the centre of the said forest strip, there stood a huge and auspicious asoka tree. The ground where stood the tree was free from kusa (darbha) and other grass. All the ten parts of the tree from root, till seed, as aforesaid, were graceful, till delightful to the eyes, pleasant to the mind, immensely attracting.

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uvavAiya suttaM sU0 4 is se NaM asoga-vara-pAyave aNNehiM bahUhiM tilaehiM lauehiM chattovehiM sirIsehiM sattavaNNehiM dahivaNNehiM loddhehiM dhavehiM caMdaNehiM ajjuNehiM NIvehiM kuDaehi savvehiM phaNasehi dADimehi sAlehiM tAlehiM tamAlehiM piyaehiM piyaMgUhiM purovagehiM rAyarukkhe hiM maMdirukkhehiM savvao samaMtA saMparikkhitte / te NaM tilayA lavaiyA jAva... maMdirukkhAM kusa - vikusa - visuddha - rukkhamUlA mUlamaMto kaMdamaMto, eesiM vaNNao bhANiyavvo jAva... sibiya - pavimoyaNA surammA pAsAdIyA darisaNijjA abhiruvA paDirUvA / vaha zreSTha azokavRkSa tilaka, lakuca, chatropa, zirISa, saptaparNa, dadhiparNa, lodha, dhava, candana, arjuna, nIpa, kuTaja, kadamba, savya, panasa, dADima, zAla, tAla, tamAla, priyaka, priyaMgu, puropaga, rAjavRkSa, nandivRkSa ina aneka anya vRkSoM se saba ora - cAroM ora se ghirA huA thaa| ve tilaka, lakuca ( se lagAkara ) nandi ( taka ke ) vRkSoM kI jar3eM, DAbha tathA dUsare prakAra ke tRNoM se rahita vizuddha, unake mUla, kanda ( ina vRkSoM kA varNana - sibiya pavimoyaNA taka kahanA cAhiye ) Adi dazoM aMga uttama koTi ke the| isa prakAra ve vRkSa ramaNIya, mana ko prasanna karane vAle, dekhane yogya, mana ko apane meM ramA lene vAle aura mana meM basa jAne vAle the / The asoka tree stood in the company of many others which surrounded it. These were tilaka, lakuca, chatropa, Sirisa, saptaparna, dadhiparna, lodhra, dhava, candana, arjuna, nipa, kutaja, kadamba, savya, panasa, dadimba, sala, tala, tamala, priyaka, priyangu, puropaga, raja and nandi. The ground on which these trees stood was also free from kusa and other grass, till delightful to the eyes, pleasant to the mind, immensely attracting. te NaM tilayA jAva... NaMdirukkhA aNNehiM bahUhiM paumalayAhiM pAgalayAhiM asoalayAhiM caMpagalayAhiM cUyalayAhiM vaNalayAhiM

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- Uvavaiya Sattam Sh: 5 vAsaMtiyalayAhiM aimuttayalayAhiM kuMdalayAhiM sAmalayAhiM savvao samaMtA sNprikkhittaa| tAo NaM paumalayAo NiccaM kusumiyAo jAva...vaDiMsayadharoo pAsAdIyAo darisaNijjAo abhirUvAo paDirUvAo // 4 // . ve tilaka, nandivRkSa Adi pAdapa anya bahuta sI padma-latAoM, nAga latAoM, azoka latAoM, campaka latAoM, sahakAra latAoM, vana ( pIluka) latAoM, bAsantI latAoM, atimuktaka latAoM, kunda latAoM aura zyAma latAoM se saba ora-cAroM ora se ghire hue the| ve padma Adi latAeM hamezA ( saba RtuoM meM ) phUlatI thIM ( maMjariyoM, pattoM, phUloM ke gucchoM, gulmoM tathA pattoM ke gucchoM se yukta thIM, ve samazreNika -eka katAra meM tathA yugala-do-do kI jor3I ke rUpa meM sadA avasthita thIM, yoM vividha prakAra se apanI-apanI vizeSatAe~ liye hue ve latAe~ apanI lumbiyoM tathA maMjariyoM ke rUpa meM mAnoM zirobhUSaNa sehareM dhAraNa kiye rahatI thIM ) / ve citta ko prasanna karane vAlA, dekhane yogya, mana ko apane meM ramA lene vAlI, tathA mana meM basa jAne vAlI thIM // 4 // Using the aforesaid trees as their support, and covering them from all sides, there had grown sundry creepers. They were : padma, naga, ayoka, campaka, Sahakara, vana (piluka), vasanti, atimuktaka, kunda and shyama (priyangu). These creepers were always and all the while decorated with tiaralike buds and flowers, till they were delightful to the eyes, pleasant to the mind, immensely attracting. 4 zilApaTTaka varNana The Stone Slab tassa NaM asogavarapAyavassa heTThA Isi khaMdhasamallINe ettha NaM mahaM ekke puDhavi-silApaTTae paNNatte / vikkhaMbhAyAma-usseha-suppamANe kiNhe aMjaNa-ghaNa-kivANa-kuvalaya-haladhara-kosejjAgAsa-kesa-kajjalaMgI-khaMjaNa-siMgabheda-riTThaya-jaMbUphala-asaNaka-saNabaMdhaNa-NIluppala-patta -

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uvavAiya suttaM sU05 nikara-ayasi-kusuma-ppagAse marakata-masAra-kalitta-NayaNa-kIyarAsivaNNe NiddhaghaNe aTThasire AyaMsaya-talovame suramme IhAmiya-usabhaturaga-nara-magara-vihaga-vAlaga-kiNNara-ruru-sarabha-camara-kuMjara-vaNalayapaumalaya-bhatticitte AINaga-rUya-buraNavaNIta-tUla-pharise sIhAsaNasoThae pAsAdoe darisaNijje abhirUve paDirUve / / 5 / / usa sundara azoka vRkSa ke nIce, usake tane ke kucha samIpa pRthvI kA 'eka bar3A zilApaTTaka (cabUtare kI jyoM jamI huI miTTI para sthApita) thaa| usakI lambAI, caur3AI aura U~cAI samucita pramANa se yukta thii| vaha kAlA thaa| aMjana-vRkSa vizeSa, bAdala, kRpANa, nIlakamala, baladeva ke vastra, AkAza, keza, kAjala ke ghara, khaMjana pakSI, bhaiMsa ke sIMga ke bhItarI bhAga, riSTaka ratna, jAmuna ke phala, bIyaka nAmaka vanaspati, sana ke phUla' ke DaMThala, nIle kamala ke pattoM kI rAzi-samUha, aura alasI ke phUla ke samAna usakI ( zilApaTTaka kI ) prabhA thii| indranIla maNi, kasauTI, kamara para bA~dhane ke camar3e ke paTTe, A~khoM kI kanInikA ( tAre ) inake puMja ke samAna usakA varNa thaa| vaha atyanta snigdha-cikanA thaa| usake aSTakoNa-ATha kone the| vaha darpaNa ke tala ke samAna camakIlA thaa| bher3iye, baila, ghor3e, manuSya, magara, pakSI, sarpa, kinnara, ruru, aSTApada, camara, hAthI, vanalatA tathA padmalatA ke citra usa para bane hue the| usakA sparza mRgachAlA, kapAsa, bUra, makkhana aura Aka kI ruI ke samAna mRdukomala thaa| vaha AkAra meM siMhAsana ke samAna thaa| isa prakAra vaha zilApaTTaka prasannakAraka, dekhane yogya, mana ko apane meM ramA lene vAlA aura mana meM basa z2Ane vAlA thA // 5 // Beneath the very fine asoka tree, not far from where it touched the ground, there was a very big slab of stone. It had a standard length, breadth and height. It was black in colour, and had the glaze of anjana, a cloud, a short sword (krpana), blue lotus, Baladeva's robe, the sky, hairs, a house of collyrium, khanjana, the inner portion of a horn, a stone called ristaka, the black berry, a plant named viyaka, the stalk of

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- Uvavaiya Suttarm Sd. 6. Sana flower, leaves of blue lotus and the alasi flower. Its colour compared with stones like marakata and indranila, a belt called katitra: and the eye-balls. It was very polished, eight-cornered, shining like the surface of the mirror, beautiful. The slab had carved on it on all sides the figures of tha deer, oxen, horses, men, crocodiles, birds, snakes, kinnaras, rurus, sarabhas, camaras, elephants, forest creepers and lotus creepers. Its touch was as soft as that of deer skin, cotton fibre, sawdust, butter, or akanda fibre. It had the shape of a throne/seat. It was pleasant, worthy to be seen, beautiful and never to be forgotten. 5. rAjA kA varNana King Kusika tattha NaM caMpAe NayarIe kUNie NAma rAyA parivasai / mahayAhimavaMta-mahaMta-malaya-maMdara-mahiMda-sAre accaMta-visuddha-dIha-rAya-kulavaMsa-suppasUe NiraMtaraM rAyalakkhaNa-virAiaMgamaMge bahujaNa-bahumANe pUjie savvaguNa-samiddhe khattie muie muddhAhisitte mAu-piu-sujAe / - usa campA nagarI meM kUNika nAmaka rAjA rahatA thaa| vaha mahA himavAn parvata ke samAna mahAn aura malaya, meru evaM mahendra parvata ke samAna pradhAnaviziSTa thaa| vaha atyanta vizuddha arthAt doSa rahita, prAcIna rAjakula ke rUpa meM prasiddha vaMza meM khuzahAla meM utpanna huA thaa| usake aMga pUrNataH rAjalakSaNoM arthAt rAjocita-lakSaNoM se suzobhita the| vaha bahuta se manuSyoM dvArA ati sammAnita evaM pUjita thA, janatA ko saMkaTa-AkramaNa se bacAtA thA, aura vaha prasanna rahatA thaa| usakA vaidhAnika rUpa se rAjyAbhiSeka arthAt rAjatilaka huA thaa| vaha mAtA-pitA se utpanna uttama putra thaa| The city of Campa was ruled over by a king named Kunika. He was as noble as the Himalayas, and great as Mounts

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uvavAiya suttaM sU0 6. 19 Malaya, Meru and Mahendra. He was born in a royal household which was noble and well-known over a long period of time. His limbs bore the auspicious marks of a monarch. He was respected and adored by many. He was rich in merits, a true ksatriya or defender. Always delightful, he was constitutionally accepted as a monarch, a worthy son of his parents. dayapatte somaMkare sImaMdhare khamaMkare khemaMdhare maNusside jaNavayapiyA jaNavayapAle jaNavaya-purohie seukare keukara Narapavare purisavare purisasohe purisavagdhaM purisAsIvise-purisapuMDaroe purisavara-gaMdhahatthI aDDe ditte vitta vicchiNNa-viula bhavaNa-sayaNAsaNa-jANa-vAhaNAiNNe bahudhaNa-bahujAya-rUva-rayate Aoga-paoga-saMpautte vicchaDDia-paura. bhattapANe bahu-dAso-dAsa-go-mahisa-gavelaga-ppabhUte paDipuNNa jaMta-kosa kotttthaagaaraaudhaagaare| . vaha karuNAzIla, maryAdAoM kI sthApanA karane vAlA, maryAdAoM kA pAlana karane vAlA, upadrava rahita sthitiyA~ utpanna karane vAlA, tathA nirupadrava avasthA ko sthira banAye rakhane vAlA thaa| vaha ( parama aizvarya ke kAraNa ) manuSyoM meM indra ke samAna thaa| vaha janatA kA hitaiSI hone ke kAraNa pitRtulya, janatA kA rakSaka hone ke kAraNa pratipAlaka, zAnti karane ke kAraNa hitakAraka - kalyANakAraka, mArgadarzaka, adbhata kArya karake Adarza upasthApaka thaa| vaha vaibhava, senA, zakti Adi kI apekSA manuSyoM meM zreSTha, dharma, artha, kAma aura mokSa rUpa cAra puruSArthoM meM udyamazIla puruSoM meM zreSTha-pradhAna, parAkrama kI apekSA puruSoM meM siMhatulya, rodratA meM bAgha ke samAna, apane krodha ko saphala banAne ke sAmarthya meM sarpa ke samAna thaa| vaha puruSoM meM zreSTha kamala-sukhArthI, sevAzIla vyaktiyoM ke liye zveta kamala ke samAna sukumAra thaa| vaha puruSoM meM gandhahastI ke samAna thA, arthAt virodhI rAjA rUpI hAthiyoM kA mAna bhaMjaka thaa| vaha samRddha, darpavAn-prabhAvayukta aura prasiddha thaa| usake yahA~ bar3e-bar3e anekoM bhavana, sone-baiThane ke Asana, ratha, ghor3e Adi vAhanoM kI adhikatA thI, usa

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PAN Uvavaiya Suttam Sh. 6 ke pAsa bahuta sArA dhana-vipula sampatti, sonA aura cA~dI thii| vaha artha lAbha ke upAyoM kA prayoktA thA, arthAt dhana-vRddhi ke liye aneka prakAra se prayatnazIla thaa| bahuta se vyaktiyoM ke bhojana-dAna ke pazcAt vipula bhojanapAna' apekSI-janoM meM bA~Ta dI jAtI thii| usake yahA~ aneka dAsiyoM, dAsa, gAyeM, bhaisoM kI adhikatA thii| usake yahA~ yantra, khajAnA, anna Adi vastuoM kA bhaNDAra, zastrAgAra ati samRddha thaa| He had all the finer virtues like compassion for others. He upheld the tradition and defended it. He gave peace to his realm and he ruled in peace. He was like an Indra among men, the parent of the country, the protector of the country, the priest of the country, the leader of the country, the creator of ideals, the succour of best men, He was the best among men, a lion among men, a tiger among men, a cobra among men, a white lotus among. men, a gandha-elephant among men. Thus he was prosperous, valorous and famous, the master of many a mansion, many a cushion, many vehicles and animals. He commanded a huge treasure of gold and silver, and always enlarged his treasure through diverse measures. His kitchen always cooked a huge quantity of food which left a surplus after dining. He was served by many valets and attendants, and possessed a vast collection of cows, buffaloes and sheep. Besides, he had a huge collection of instruments, treasures, grains and arms. balavaM dubbala-paccAmitte ohayakaMTayaM nihayakaMTayaM maliakaMTayaM uddhiyakaMTayaM akaMTayaM ohayasattuM nihayasattuM maliyasattuM uddhiyasattuM nijjiyasattuM parAiasattuM vavagaya-dubhikkhaM mAribhaya-vippamukka khemaM sivaM subhikkhaM pasaMta-DiMba-DamaraM rajjaM pasAsemANe viharai // 6 // usake pAsa prabhUta senA thii| usane apane rAjya ke sImAnta pradeza ke rAjAoM athavA par3osI rAjAoM ko durbala arthAt zaktihIna banA diyA thaa|

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uvavAiya' suttaM sU0 7 21 usane apane gotra meM utpanna pratisparkhiyoM-virodhiyoM kA vinAza kara diyA thaa| unakI "samRddhi ko china liyA thaa| unakA mAna bhaMga kara diyA thaa| aura unheM deza se nikAla diyA thaa| ataeva usakA koI bhI sagotra-virodhI zeSa nahIM rahA thaa| usI prakAra usane apane gotra-bhinna virodhiyoM-zatruoM ko bhI vinaSTa kara diyA thaa| unakA dhana china liyA thaa| unake mAna ko bhaMga kara diyA thA aura unheM apane deza se nirvAsita kara diyA thA aura usane apane prabhAva se unheM jIta liyA thA, parAjita kara diyA thaa| isaliye vaha rAjA durbhikSa, mahAmArI ke bhaya se vizeSarupeNa mukta-upadrava-rahita, kSemamaya, kalyANamaya, subhikSu-yukta, rAjakumAra Adi kRta vighna-rahita rAjya kA prazAsana karatA huA rahatA thA // 6 // . He had a vast army. He had reduced to subjugation all the rulers beyond his frontiers. He had liquidated all the rival claimants to the throne inside the family, or reduced them to abject penury, or deprived them of their royal status, or dismissed them.into exile, so that there was none in the line who could ever challenge . his authority. He did the same to his adversaries outside the royal household liquidated them, reduced them to penury, deprived them of their status or sent them into exile so that no one would ever be able to raise his head. Thus he lived on ruling over a kingdom free from famine, disease and fear, a kingdom which enjoyed peace and tranquility, where food was available for the asking, and. which was free from chaos. 6 rAnI kA varNana Queen Dharini tassa NaM koNiyassa raNNo dhAriNI nAmaM devI hotthA / sukumAla-pANi-pAyA ahINa-paDipuNNa-paMciMdiya-sarIrA lakkhaNa-vaMjaNaguNovaveA mANummANa-ppamANa-paDipuNNa-sujAya-savvaMga-suMdaraMgI sasi

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Uvavaiya Suttam Su. 7 somAkAra-kaMta-piya-daMsaNA surUvA karayala-parimia-pasattha-tivaliyavaliya-majjhA kuMDalullihia gaMDalehA komui-rayaNiyara-vimalapaDipuSNa-soma-vayaNA siMgArAgAra-cAruvesA-saMgaya-gaya-hasia-Niavihia-vilAsa-salalia-saMlAva-NiuNa-juttovayAra-kusalA pAsAdIA darisaNijjA abhirUvA pddiruuvaa| koNieNaM raNNA bhaMbhasAra-puttaNaM saddhiM aNurattA avirattA i8 sadda-pharisa-rasa-rUva-gaMdhe paMcavihe mANussae kAmabhoe paccaNubhavamANI viharati / / 7 // .. usa rAjA kUNika kI dhAriNI nAma kI rAnI thii| usake hAtha-para sukomala the| usakI pA~coM indriyA~ aura zarIra ahIna-racanA kI dRSTi se akhaNDita evaM pratipUrNa-sampUrNa arthAt apane-apane viSaya meM sakSama thiiN| vaha lakSaNa-saubhAgyasUcaka hasta rekhAe~, vyaJjana-tila, masa Adi viziSTa cihna, guNa-pAtivratya, sadAcAra Adi se yukta thii| zarIra kA phailAva ( mApa) vajana aura AkAra-vistAra kI daSTi se vaha paripUrNa, zreSTha bane hue samasta aMgavAlI sundarI thii| usakA AkAra-svarUpa candramA ke samAna saumya aura darzana kamanIya va priya thaa| vaha atyanta rUpavatI thii| usake zarIra kA madhya bhAga-kamara hathelI ke vistAra jitanI arthAt bahuta patalI aura peTa para par3ane vAlI mur3I huI uttama tIna rekhAoM se yukta thii| usake kapoloM ( gAloM ) kI rekhAe~ kuNDaloM ke dvArA suzobhita thiiN| usakA mukha zaratpUrNimA ke candramA ke samAna nirmala, paripUrNa aura saumya thaa| zRGgAra rasa ke AgAra ( AvAsa sthAna ) ke samAna usakI sundara veza-bhUSA thii| usakI cAla, ha~sI, bolI, kRti, zArIrika ceSTAe~ evaM netra ceSTA samucita thiiN| vaha lAlityapUrNa saMlApa-vArtAlApa karane meM nipuNa thii| aura samucita loka-vyavahAra meM kuzala thii| ataeva vaha citta ko prasanna karane vAlI, dekhaneyogya, mana ko apane meM ramA lene vAlI, aura mana meM basa jAne vAlI thii| vaha bhaMbhasAra ke putra kUNikarAjA ke sAtha prIti rakhatI thI, rAjA ke dvArA apriya-prasaMga Ane para bhI virakta nahIM hotI thI, aura iSTa zabda-saMgIta Adi, sparza-vastra, AbhUSaNa, zayyA, mardana Adi, rasa-khAdya-padArtha, rUpa-nATaka Adi, gandha-phUla, itra, dhUpa Adi ye pA~ca prakAra ke manuSya-sambandhI kAma bhogoM ko punaH-punaH bhogatI huI rahatI thii||7||

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uvavAiya suttaM sU08 . . 23 The name of Kunika's consort was Dharini. Her hands and feet were very tender. She had her sense organs and body free from defect of any sort and well-developed. The body bore many auspicious marks, signs and qualities. Its measure, weight and dimensions were well balanced and its limbs were fine. The figure was as tranquil as that of the moon, her sight was pleasant and delightful. She was indeed a real beauty. Her waist was so slender that it could be held in a palm and it printed on the abdomen three wide and curved lines. Her ear-rings enlivened the lines forming her cheeks. Her face was as tranquil as the autumnal moon, full and graceful. Her robes were the very embodiment of srngara-rasa. She had a measured pace, smile, expression, movement and eyesight. She was delightful in her conversation and dignified in her behaviour. So she was attractive to the heart, pleasant to the eye, the very embodiment of beauty, always leaving a lasting impression on the mind. Her relation with king Kunika, son of 'Bhambhasara, was always fine and she never took offence if perchance the king was rude to her. She lived on happily enjoying and giving enjoyment in return by her sweet sound, decent shape, fragrant smell, fine taste and pleasant touch. 7 : kUNika kI bhagavadbhakti Kanika's Devotion tassa NaM koNiassa raNNo ekke purise viula-kaya-vittie bhagavao pavittivAue bhagavao taddevasi pavittiM nniveei| tassa NaM purisassa bahave aNNe purisA diNNa-bhati-bhatta-veaNA bhagavao pavittivAuA bhagavao taddevasiyaM pavitti Nivedeti // 8 // usa rAjA kUNika ke yahA~ paryApta vetana para bhagavAna mahAvIra ke vihAra Adi kArya-kalApa ko sUcita karane vAlA eka vArtA nivedaka puruSa niyukta

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24 . Uvavaiya Suttam Su. 9 thA jo bhagavAna ke pratyeka dina sambandhI pravRtti ke bAre meM rAjA ko nivedana karatA thA / usa puruSa ke anya aneka vyakti bhagavAna kI pravRtti ( vihAra. krama ) ke nivedaka the / jinheM dainika AjIvikA evaM bhojana rUpa vetana para niyukta kara rakkhA thA / ve bhagavAna kI pratyeka dina kI pravRtti ke sambandhameM use nivedana karate the ||8|| King Kunika had appointed an officer on a very high salary and emoluments whose duty was to report to the king about the day-to-day activities ( movements) of Bhagavan Mahavira. This officer had under him a vast network of intelligence men who were paid both in cash and in kind, to meet the cost of their living. They were entrusted with the duty of collecting full information (about Bhagavan Mahavira) and reporting it (to their boss). (These reports kept the chief intelligence officer informed about the spiritual activities of Bhagavan Mahavira.) 8. kUNika kI rAjasabhA King's Court teNaM kAleNaM teNaM samaeNaM koNie rAyA bhaMbhasAra - putte bAhi-riyAe uvaTThANasAlAe. aNega- gaNanAyaga-daMDanAyagaM - rAIsara - talavaramAMDabia - koDaMbia-maMti- mahAmaMti- gaNaga- dovAria -amacca ceDa pIDhamadda-nagara-nigama-seTThi-seNAvai - satyavAha - dUta - saMdhivAla-saddhi saMparivuDe virai ||9|| - - usa kAla, usa samaya meM bhaMbhasAra kA putra rAjA kUNika bahirvartI rAjasabhA bhavana meM aneka gaNa-nAyakoM ( viziSTa mAnavoM ke adhinetAoM ), daNDa-nAyakoM ( tantra ke rakSakoM ), mAMDalika narapatiyoM, yuvarAjoM, rAjya sammAnita nAgarikoM, jAgIradAroM, bar3e parivAroM ke pramukha vyaktiyoM, mantriyoM, mahAmantriyoM, jyoti

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uvavAiya sutaM sU0 10 SiyoM, dvArapAloM, amAtyoM - rAjya kAryoM meM parAmarzakoM, sevakoM-- rAjasabhA meM Asanna sevArata puruSoM, nAgarikoM, vyApAriyoM, dhanikoM, senApatiyoM ( ratha, ghor3A, hAthI, paidala senA ke adhinAyakoM ), sArthavAhoM ( vyApAriyoM ke samUha ko sAtha meM lekara deza-videza meM bhramaNa karane vAloM), dUtoM - dUsaroM yA rAjA ke Adeza - saMdeza paMhucAne vAloM, sandhipAloM-- rAjya sImAoM ke rakSakoM - ina viziSTa vyaktiyoM se cAroM ora se ghirA huA baiThA thA - avasthita thA / tAtparya yaha hai ki rAjA kUNika viziSTa janoM se cAroM ora se ghirA huA bahirvartI rAjasabhA bhavana meM avasthita thA || 9 // In that period, at that time, king Kunika, son of Bhambhasara was seated in the open court surrounded by many leaders of gana, danda, kings, crown-princes, rich merchants who were the recipients of jewelled shawls from the monarch, leaders of mandava, kinsmen, ministers, ministers of cabinet rank, astronomers, police-chiefs, amatyas, valets, attendants, officers, merchants, fresthis, army-commanders, foreign traders, ambassadors and border guards. 9 bhagavAna mahAvIra kA varNana Description of Bhagavan Mahavira 25 teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre Aigare titthagare sahasaMbuddhe purisuttame purisasIhe purisavara - puMDarIe purisavara - gaMdhahatthI abhayadae cakkhudae maggadae saraNadae jIvadae dIvo tANaM saraNaM gaI paiTThA dhamma-vara-cAuraMta - cakkabaTTI appa Dihaya-vara-nANa- daMsaNa-dhare viaTTacchaume jiNe jANae tiSNe tArae mutte moyae buddhe boe savvaNNU savva-dariso siva-mayala - maruapra-maNaMta-makkhaya-mavvAvAha-mapuNarAva ttiaM siddhi - gai - NAmadheyaM ThANaM saMpAviukAme arahA jiNe kevalI / usa kAla ( vartamAna avasarpiNI ) usa zramaNa bhagavAna mahAvIra Adikara - apane yuga samaya ( caturtha Are) meM zrutadharma ke Adya pravartaka,

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Uvavaiya Suttam Su. 10 - tIrthaMkara - zramaNa, zramaNI zrAvaka, zrAvikA rUpa catuvidha dharma tIrthaM ke saMsthApaka, svayaM saMbuddha - svayameva kisI kI sahAyatA nimitta ke binA samyag bodha prApta, puruSoM meM uttama - pradhAna, puruSasiMha - Atma- zaurya meM puruSoM meM siMha tulya, puruSavara- puMDarIka - manuSyoM meM rahate hue bhI uttama, zveta kamala ke sadRza nirlepa, puruSavara- gandhahastI - puruSoM meM zreSTha gandhahastI ke samAna arthAt jaise gandhahastI ke pahu~cate hI sAmAnya hAthI bhAga jAte haiM, vaise hI kisI kSetra meM unake praviSTa hote hI paracakra, durbhikSa, mahAmArI Adi aniSTa dUra ho jAte the, sabhI prANiyoM ke liye abhayaprada arthAt kisI bhI prANI ke liye bhaya utpanna nahIM karane vAle, cakSu ke samAna zrutajJAna dene vAle arthAt Antarika netra pradAyaka, samyagjJAna, samyagdarzana aura samyak cAritra rUpa mokSamArga ke udbodhaka, jijJAsu evaM mumukSu AtmAoM ke liye AzrayabhUta, AdhyAtmika jIvana ke ( amaratA rUpa bhAva prANa ke ) dAnI, dIpaka ke samAna samasta vastuoM ke prakAzaka, yA saMsAra-samudra meM duHkha azAnti ke dAvAnala se saMtapta vyaktiyoM ke liye dvIpa ke sadRza Azraya sthAna, AzvAsana - dhairya ke kAraNa anarthoM ke nAzakaM hone se trANa rUpa, uddezya kI prApti meM kAraNa bhUta hone se zaraNa rUpa, duHkha pUrNa avasthA se sukhapUrNa avasthA meM lAne vAlI gati rUpa, saMsAra rUpI garta meM girate hue prANiyoM ke liye AdhAra bhUta, cAra anta -- sImA yukta pRthvI ke svAmI arthAt adhipati, cakravartI ke samAna dhArmika jagat meM uttama - pradhAna adhinAyaka, apratihatabAdhA yA AvaraNarahita vara zreSTha ( anuttara - pradhAna ), jJAna darzana ke dhAraka, ajJAna Adi AvaraNa rUpa chadma se atIta arthAt jJAna darzana Adi AtmaguNoM ko pragaTa nahIM hone dene vAle karma vinaSTa ho gaye, jina - rAga-dveSa ke vijetA, jJAyaka - rAga Adi bhAvAtmaka sambandhoM ke jJAMtA, jJApaka - rAga-dveSa Adi ko jItane kA mArga batAne vAle, tIrNa - saMsAra - samudra ko pAra kara jAne vAle, tAraka - bhavya jIvoM ko saMsAra sAgara se pAra utArane vAle, muktakarma grantha se chUTe hue, mocaka - dUsaroM ko karma-granthi se chur3Ane vAle, buddha prApta kiye hue, bodhaka - anya jIvoM ko bodha dene vAle, sarvajJa, sarvadarzI, ziva - kalyANamaya, acala - sthira, aruja - nIroga, ananta - antarahita, akSayakSayarahita, avyAbAdha -- bAdhArahita, apunarAvartaka -- jahA~ se punaH saMsAra meM Agamana nahIM hotA, aisI siddhagatinAmadheyasthAna -- siddhAvasthA nAmaka sthiti ko pAne ke liye sahaja bhAva se, pUjanIya, rAga-dveSa ke vijetA, kevala - jJAna, kevala darzana yukta / $26

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ubavAiya suttaM sU0 10 . In that period, at that time, Bhagavan Mahavira, the .adikara (the first propounder of Sruta dharma of his time), the tirthankara (the organiser of the tirtha or four-fold order), self-enlightened, the best among men, a lion among men, a white lotus among men, an elephant among men, the destroyer of fear, the giver of right vision, the indicator of the path, the giver of shelter, the giver of life, the giver of succour and relief, movement (transmigration) and support like an island, spiritual emperor of the world upto its four borders, the holder of unmistakable knowledge and conviction, the conqueror of attachment and greed, the victor and the giver of victory, the successful and the giver of success, the liberated and the giver of liberation, the enlightened and the giver of enlightenment, all-knowing and all-seeing, free from disturbances, free from either spontaneous or .conscious efforts, free from diseases, infinite and eternal, free from obstructions, destined to attain the abode of the perfected beings, arhat, jina, .kevalin (was wandering from village to village.) sattahatthUssehe sama-cauraMsa-saMThANa-saMThie vajja-risaha-nArAyasaMghayaNe aNuloma-vAuvege kaMkaggahaNI kavoya-pariNAme sauNi-posapiTutaroru-pariNae paumppala gaMdha-sarisa-nissAsa-surabhi-vayaNe chavI . nirAyaMka-uttama-pasattha-aiseya niruvamapale jalla-malla-kalaMka-seyaraya-dosa-vajjiya-sarIra-niruvaleve chaayaa-ujjoiaNg-mNge| unake zarIra kI U~cAI sAta hAtha kI thii| unakA AkAra ucita aura uttama mApa se yukta-sundara thaa| asthiyoM kI saMyojanA atyanta dRr3ha thii| unake zarIra ke antarvartI pavana kA ucita vega thaa| kaMka nAmaka pakSI ke samAna nIroga gudAzaya thaa| kabUtara ke samAna unakI pAcana zakti thii| * unakA apAna-sthAna usI prakAra nilepa rahatA thA jisa prakAra pakSI kA pITha aura peTa ke bIca ke donoM ora ke pArzva tathA jaMghAe~ viziSTa rUpa se pariNata arthAt sundara sugaThita thiiN| unakA mukha

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28 Uvavaiya Suttam Su. 10 padma-kamala yA padma nAmaka sugandhita-dravya tathA utpala-nIle kamala athavA utpala kuSTa nAmaka sugandhita dravya ke samAna niHzvAsa se surabhita-surabhimaya (prabhu kA ) mukha thaa| unakI tvacA komala evaM sundara thI, nIroga, uttama, zubha, atyanta zveta, anupama mAMsa se yukta, jalla-kaThinAI se chUTane vAlA maila, malla-svalpa prayatna se chUTane vAlA maila, kalaMka-dAga / dhabbe, svedapasInA, raja-doSa-miTTI lagane se (vikRti ) rahita, bhagavAn kA zarIra thaa| ataeva usa para maila jama hI nahIM sakatA thaa| unakA pratyeka aMga atyanta svaccha, kAnti se prakAzamAna thaa| He was seven cubits in height, with the whole frame wellproportioned. The bone-joints were specially strong. The air inside the body was wholesome. His kidney was as good as that of kanka (a bird known for. its good kidney). His digestive organs were as perfect as that of a pigeon. The lower part of the body was as smooth as that of the birds. His back and thigh bones were graceful. The air he breathed out was as fragrant as the fragrance of the ordinary and blue lotus. His skin was tender and smooth. His flesh was free from any 'germ, healthy, good, white and incomparable. His body took no dirt, deep or light, spot,. sweat or dust. Hence it was shining all the while. ___ ghaNa-niciya-subaddha-lakkhaNuNNaya-kUDAgAra-nibha-piMDi-agga sirae sAmali-boMDa - ghaNa - niciyacchoDiya - miu - visaya - pasattha -suhuma - lakkhaNa-sugaMdha-suMdara-bhuamoaga-bhiMga-nela-kajjala-pahiTTha - bhamara - gaNa - Niddha nikuruMba-niciya-kuMciya-payAhiNA-vatta-muddha-sirae dAlima-pupphappagAsa-tavaNijja-sarisa-nimmala-suNiddha-kesaMta-kesabhUmI / atyadhika Thosa yA saghana subaddha snAyubandha sahita, zreSTha lakSaNoM se yukta parvata ke zikhara ke samAna AkAra vAlA evaM patthara kI gola piNDI ke samAna unnata unakA mastaka thA, bArIka rUI se Thosa bhare semala vRkSa ke phala phaTane

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uvavAiya suttaM sU0 se nikalate hue rezoM ke samAna komala, sulajhe hue, svaccha, patale, mulAyama, surabhita, sundara, bhujamocakaratna, bhRMga kITa, nIla-vikAra, kAjala, atyanta harSita bhramaravRnda ke samAna camakIle, kAle, ghane, ghagharAle, challedAra bAla unake mastaka para the / keza ke samIpa meM, keza ke utpatti ke sthAna kI tvacA anAra ke phUla tathA lAla sone ke samAna prabhAyukta, lAla, nirmala aura uttama tela se siJcita -sI thI / A 29 His head was solid, well-set with sinews and nerves, marked with good signs, bearing the shape of the crest of a mountain or a round stone. Soft like cotton freshly rushing out of a ripe simula fruit, thick hairs, well arranged, thick, clean, shining, with good signs, scented and graceful, looked like a gem called bhuja-mocaka, or an insect called bhriga, or nila-vikara, or collyrium, or a happy drone, pitchy, wavy and curly. The skin on the sculp where stood the hairs was red like a pomegranate flowers, pure like red ( burnt ) gold and looked glazy as if just rubbed with oil. ghaNa-niciya chattAgAruttamaMgadese NivvaNa-sama- laTTha - maTTha-caMdaddhasamapiDAle uDuvai - paDipuNNa soma-vayaNe allINa-pamANa- jutta-sabaNe susavaNe pINa - maMsala kavola - desabhA ANAmiya-cAva- ruila- kiNhabbharAi-taNu-kasiNa- Niddha-bhamuhe avadAlia-paMDariya- yaNe koAsia - dhavala-pattalacche garulAyata-ujju-tuMga-NAse uvIcaa - sila-ppavAla bibaphala-saNibhAharo paMDura-sasi-saala - vimala - Nimmala - saMkha - gokkhIra- pheNa-kuMdadagara ya-suNAliA - dhavala - daMtaseDhI akhaMDa - daMte apphuDia - daMte avirala - daMte suNiddha - daMte sujAya - daMte egadaMta - seDhIviva aNega - daMte hRyavahaNirddhata-ghoya-tatta-tavaNijjaratta- tala-tAlu jIhe - avaTTiya-suvi bhatta-citta- maMsU maMsala - saMThiya-pasatya saddala- viula - haNUe / unakA uttamAMga (sira ) - mastaka kA UparI bhAga saghana, bharA huA tathA chatrAkAra thaa| unakA lalATa phor3e-phunsI Adi ke ghAva se rahita samatala,

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30 Uvavaiya Suttam Su. 10 sundara evaM zuddha, arddha candramA ke samAna bhavya thA, unakA mukha nakSatroM ke svAmI pUrNa candra ke samAna saumya thaa| unake kAna mukha ke sAtha sundara rUpa meM saMlagna aura pramANopeta-ucita Akati se suzobhita the| arthAta ve bar3e hI suhAvane lagate the| unake kapola ( gAla ) kA UparI bhAga mAMsala aura paripuSTa thaa| unakI bhauMheM kucha jhuke hue dhanuSa ke samAna sundara yA Ter3hI tathA kAle bAdala kI rekhA ke samAna patalI, kAlI aura kAnti se yukta thii| unake netra khile hue sapheda kamala ke samAna the| unakI A~kheM patrala-baraunI ( bhAMpana) se yukta dhavala' thI, ve isa prakAra suzobhita thI, mAnoM kucha bhAga meM pattoM se yukta khile hue kamala hoN| unakI nAsikA garUr3a kI coMca ke samAna lambI, sIdhI aura U~cI thii| unake oSTha sughaTita yA saMskArita mUge kI paTTI aura bimbaphala ke samAna the| unake dA~toM kI zraNI niSkalaMka candramA ke Tukar3e, nirmala se bhI nirmala zaMkha, gAya ke dUdha, phena, kunda ke phUla, jalakaNa, aura kamala-nAla ke samAna sapheda thI, dA~ta akhaNDa'-paripUrNa, sudRr3ha, paraspara saTe hue, cikane, camakIle, sundarAkAra the, aneka dA~ta eka dantaM zreNI ke samAna pratIta hote the, unakI jihvA aura tAlu, agni ke tApa se mala' rahita, jala se dhoye hue aura tapAye hue svarNa ke samAna lAla the| unakI dAr3hI-mUche kabhI na bar3hane vAlI, sundara DhaMga se chaMTI huI, tathA adbha ta ramaNIyatA ko liye hue thii| unakI cibuka-ThuDDI mAMsala-supuSTa, sugaThita, prazasta aura vyAgha-cIte kI cibuka ke samAna vistIrNa thii| The upper part of his body was solid, developed and umbrella-like. His forehead was like the crescent, free from any deep mark, flat, pleasant and pure. He had a pair of well set ears looking beautiful, his cheeks fleshy and swollen, his brows looking graceful like a bow which was bent, thin like a line of black clouds, dark and shining. His eyes were spotlessly white, like (the petal of) a blossomed lotus fixed to its stalk. His nose was pointed like the beak of garuda, straight and pointed. His lips were red as the coral, or a bimba fruit. The rows of his teeth were spotless like the moon-beam, or the purest of conches, or cow's milk, or foam, kunda flower, or drops of water, or the lotus stalk. They

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uvavAiya suttaM sU0 10 31 were free from any cavity whatsoever, strong, closely set, shining and beautiful in shape. Although the rows contained many teeth, the setting was however so perfect that the whole thing looked like a single piece. The palate and the lower portion of the tongue were always free from dirt as if just washed, red like a filame or pure gold. His beard and moustache never grew longer (but always remained the same). His chin was fleshy, with beautiful shape, broad and wide like the chin of a tiger. cauraMgula-suppamANa-kaMbu-vara - sarisa - ggIve vara - mahisa - varAha - soha-sadda la-usabha-nAga-vara-paDipuNNa-viula-kkhaMdhe juga-sannibha-pINaraiya-povara-pauTTha-susaMThiya-susiliTTha-visiTTha-ghaNa-thira-subaddha-saMdhi puravara-phaliha-vaTTiya-bhue bhua-Isara-viula-bhoga-AdANa paliha-ucchUDhadIha-bAhU - ratta - talovaiya - maua - maMsala sujAya lakkhaNa - pasattha - acchidda-jAla-pANI-pivara-komala-varaMgulI AyaMva-taMba - taliNa - suirUila - Niddha - Nakkhe - caMda - pANi - lehe sUrapANilehe saMkhapANilehe cakkapANilehe disA-sotthia-pANilehe caMda-sUra-saMkha - cakka - disaasotthiy-paannilehe| unakI gardana cAra aMgula kI uttama pramANa se yukta thI, arthAt caur3I thI aura zreSTha zaMkha ke samAna tribaliyukta evaM unnata thI, unake kandhe uttama bhaiMse, sUara, siMha, cIte, sA~r3ha, tathA zreSTha hAthI ke kandhoM jaise paripUrNapramANa yukta aura vizAla the| unakI bhujAe~ gAr3I ke jue yA yajJa ke khUTe ke samAna gola tathA lambI, sudRr3ha, dekhane meM sukhaprada, supuSTa kalAiyoM se yukta, susaMgata, viziSTa, saghana-Thosa, sthira, aura snAyuoM se yathAvat rUpa se Abaddha tathA nagara kI Agala ke samAna liye hue the, ve pUre bAha aise dikhAI dete the, mAnoM icchita vastu ko prApta karane ke liye nAgarAja ke phaile hue vizAla-zarIra ke samAna unake pralamba bAhU the| unake hAtha kalAI se nIce ke hAtha ke bhAga-tala unnata, komala, mAMsala, aura sugaThita the,

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32 Uvavaiya Suttam Su. 10 zubha lakSaNoM se yukta the, aMguliyoM ko milAne para unameM chidra dikhAI nahIM dete the / unakI aMguliyoM ke nakha tAmbe ke samAna lalAI liye hue, aura hatheliyA~ patalI, ujalI, dekhane meM rucikara, snigdha evaM sukomala thii| unakI hathelI meM candrAkAra, sUryAkAra, zaMkhAkAra, cakrAkAra aura dakSiNAvartta svastikAkAra rekhAe~ thIM, unake hAtha meM candra, sUrya, zaMkha, cakra, dakSiNAvarttasvastika kI zubha rekhAe~ thIM, ina rekhAoM ke susaMgama se hAtha zobhAyamAna the| I His neck was like the best of conches, with a standard width of four fingers, like the neck of a fine buffalo, pig, lion, tiger, elephant or bull, marked by the specialities of each, and in itself vast. His hands were like the poles of a cart, straight, thick, pleasant, free from weakness, with powerful wrists, with a nice shape, developed, vigorous, fixed, with the bone-joints tightly tied. The full arm looked as if a snake had extended its body in order to establish its hold on the target. His palms were red, thick, soft, developed. beautiful, bearing auspicious marks, with no gap between two fingers. His fingers were developed, soft and good. His nails were copper-red, pure, shining and polished. His palms bore the emblem of the sun, the moon, the conch, the wheel and the svastika. kaNaga-silAtalujjala-pasattha- samatala - uvaciya-vicchiNNa - pihula - vacche sirivacchaMkiyavacche akaraMDua-kaNaga-ruyaya-nimmala-sujAya-niruvahaya-dehadhArI-aTTha-sahassa paDipuNNavara - purisa - lakkhaNa - dhare saNNaya - pAse saMgayapAse suMdarapAse sujAyapAse miya - mAia - pINa - raiya-pAse / unakA vakSasthala - sInA svarNa-zilA ke tala ke sadRza ujjvala, prazasta, samatala, mAMsala, vistIrNa aura vizAla thA / usa para zrIvatsa - svastika kA cihna thA / zarIra kI mAMsalatA ke kAraNa rIr3ha kI haDDI dikhAI nahIM detI thI / unakA zarIra svarNa ke samAna kAntimAn, nirmala, -manohara, roga-doSa se varjita thA, usameM uttama puruSa ke eka hajAra ATha

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uvavAiya suttaM sU0 10 33 lakSaNa pUrNa rUpa se vidyamAna the| unake zarIra ke pArzva-bhAga-pasavAr3e nIce kI ora kramazaH saMkare, deha ke pramANa ke anurUpa, sundara, suniSpanna, atyadhika-samucita parimANa meM mAMsalatA liye hue paripuSTa-manohara the| His chest was as shining as the surface of a gold slab, wide, flat, fleshy and vast. It had a svastika mark. Because of a plump frame, the bones of his ribs were not visible. The body had a golden tinge, and was graceful and free from disease. It bore 1008 auspicious marks indicating his greatness. His sides had become slender from the chest down, and were proportionate, graceful well-built, neither more nor less, wellcovered with flesh. ujjua-sama-sahiya-jacca-taNu-kasiNa-NIddha-Aijja-laDaha - rama - Nijja-roma-rAI jhasa-vihaga-sujAya-pINa-kucchI jhasodare suikaraNe pauviaDaNAbhe gaMgAvattaka-payAhiNAvatta-taraMga-bhaMgura-ravikiraNataruNa-bohiya-akosAyaMta-pauma-gaMbhIra-viyar3a - NAbhe sAhaya - soNaMda - musala-dappaNa-Nikariya-vara-kaNagaccharu-sarisa-vara-vaira-valia - mjjhepmuiy-vr-turg-siihvr-vttttiy-kddii| unake vakSa aura udara para sIdhe, samarUpa se eka-dUsare se mile hue, utkRSTa koTi ke patale-halke, kAle, cikane, upAdeya, lAvaNyamaya, ramaNIya romoM kI paMkti thI, unakI kukSi-pradeza-udara ke nIce ke donoM pArzva matsya aura pakSI kI-sI sundara rUpa meM avasthita aura paripuSTa the| unakA udara matsya ke samAna thA, unake udara kA karaNa arthAt AntrasamUha zaci-nirmala the| unakI nAbhi kamala ke samAna gahana-gUr3ha thI aura gaMgA ke bhaMvara ke sadRza gola, dAhinI ora cakkara kATatI huI laharoM ke samAna ghumAvadAra ( caMcala ) sUrya kI prakhara kiraNoM se vikasita hote kamala ke madhya bhAga ke samAna gambhIra evaM gahana thii| unake zarIra kA madhya bhAga trikASThikA, mUsala, aura darpaNa ke hatthe ke madhya bhAga ke sadRza, talavAra kI

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34 Uvavaiya Suttarm Sh. 10 maTha ke samAna, aura uttama vajU ke samAna gola' va patalA thA, roga-zoka Adi se rahita-svastha zreSTha ghor3e, evaM uttama siMha kI kamara ke samAna unakI kamara gola gherAva liye huI thii| On the chest and the abdomen, there were rows of hairs, straight, well arranged, fine, dark, soft, delightful and glazy. His abdomen ( the cavity of the belly) had good and strong muscles, like those of fish and birds. He enjoyed the gift of perfect organs of senses and intestine. Like a whirlpool in the Ganga, like a wave taking turn to the right, like a lotus. blossomed in the rays of the sun, he had a deep and grave navel. The middle part of the body was slender, * like a trident, or a mace, a handle of a golden mirror, or of an axe, best and thunder-like. The waist was round, free from ailment, perfect like the waist of the finest elephant. or lion. . vara-turaga-sujAya-sugujjha-dese AiNNa-hauvva Niruvaleve varavAraNa-tulla-vikkama-vilasiya gaI gaya - sasaNa - sujAya - sannibhoru samugga-Nimagga-gUDha-jANU eNI-kuruviMdAvatta-vaTTANupuvva-jaMgha saMThiyasusiliTTha-gUDha-gupphe suppaiTThiya-kumma-cAru-calaNe aNuputva-susaMhayaMgulIe uNNaya - taNu - taMba - Niddha-Nakkhe rattuppala-patta-maua-sukumAlakomala-tale aTTha-sahassa-vara-purisa-lakkhaNa-dhare / uttama ghor3e ke suniSpanna gupta-aMga ke samAna unakA guhya bhAga thA, uttama jAti ke ghor3e ke sadRza unakA deha 'malamUtra' visarjana kI apekSA se nirlepa thA, uttama hAthI ke samAna parAkrama evaM gambhIratA-vilAsitA lie unakI cAla thii| hAthI kI sUDa ke samAna unakI jaMghAe~ sugaThita thIM, unake ghuTane Dibbe ke Dhakkana ke samAna nimagna aura nigUDha the, arthAt mAMsalatA ke kAraNa bAhara nahIM nikale hue the| unakI piNDaliyA~ hariNI kI piNDaliyoM, 'kuruvinda' nAmaka ghAsa tathA kate hue sUta kI geMr3hI kI

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uvavAiya sutta sU0 10 35 taraha kramazaH utAra sahita gola thii| unake paira ke maNibandha (TaravaneM) sundarAkAra, sugaThita aura nigUr3ha the, unake caraNa sundara racanA yuktasupratiSThita, tathA kachue ke samAna uThe hue hone se manojJa pratIta hote the, unake pairoM kI aMguliyA~ kramazaH AnupAtika rUpa meM choTI aura bar3I thI, evaM sundara rUpa meM eka aMgulI dUsarI aMgulI se saTI huI thIM, unake pairoM ke nakha U~ce uThe hue, patale, tAMbe ke samAna lAla aura snigdha-cikane the, unakI pagathaliyA~ lAla kamala ke patte kI taraha madula, sukumAra aura komala thIM, unake zarIra meM uttamaH -puruSa ke eka hajAra ATha lakSaNa vidyamAnapragaTa the| The secret parts of the body were well built, like those of a horse. Like the body of a pedigree horse, his body remained untouched by urine and stool. His movement was like that of a best elephant, vigorous and confident. His thighs were like the trunk of an elephant. His knees were like the lead of a round - box, deep and invisible. The legs beneath the thighs were like the legs of a deer, or like grass called kurubinda, or like a spindle, round and slender in the downward direction. His ankles were beautiful, well set and covered. His feet were nicely fitted like those of a tortoise. The fingers were in order, from big to small and small, and so on. The nails on his feet were tender and red like a lotus. ( As aforesaid ), the body bore 1008 marks of the great. naga - nagara - magara-sAgara-cakkaMka-varaMka-maMgalakiya-calaNe-visiTTharUve huyavaha-nidbhUma-jaliya-taDitaDiya-taruNa-ravi-kiraNa-sarisa-tee aNAsave amame akiMcaNe chinnasoe niruvaleve vavagaya-pema-rAga-dosamohe niggaMthassa pavayaNassa desae satthanAyage paiTThAvae samaNaga-paI samaNaga-viMda-pariaTTae cauttIsa-buddha-vayaNAtisesa-patte pnntiis-sccvynnaatises-ptte|

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Uvavaiya Suttam Su. 10 unake caraNa parvata, nagara, magara, samudra, cakra rUpa uttama cihnoM aura svastika Adi maMgala cihnoM se aMkita the, unakA rUpa asAdhAraNa thA, unakA teja nirdhUma agni kI jvAlA, vistIrNa - phailI huI bijalI tathA madhyAhna ke sUrya kI kiraNoM ke samAna thaa| ve prANAtipAta, mRSAvAda Adi AsravoM se rahita, mamatA-rahita, aura akiMcana the, bhava pravAha ko ucchinna kara diyA thA - janma - mRtyu se atIta ho cuke the, dravyadRSTi se nirmala zarIradhArI, tathA bhAva dRSTi se karma bandha ke kAraNa rUpa upalepa se rahita the, prema - milana ke bhAva, rAga - viSayoM ke bhAva, dveSa - aruci ke bhAva aura moha - mUr3hatA / ajJAna ke bhAva kA nAza kara cuke the, nirgrantha pravacana ke upadezaka, dharma zAsana ke nAyaka, una-una upAyoM ke dvArA vyavasthA karane vAle aura zramaNa saMgha ke svAmI aura zramaNa saMgha ke unnatikarttA the| jinezvaroM ke tI buddha vacana atizayoM tathA paiMtIsa satyavacanAtizayoM ke dhAraka the / 36 His legs bore the emblems of a mountain, a city, a crocodile, an ocean and a wheel, the very best among the emblems. His beauty had some speciality of its own. His glow was like that of smokeless fire, or an extended lightning or the rays of the early morning sun. He had absolutely stopped the inflow of karma, was wholly free from 'mine'ness, had no earthly belonging or attachment, no grief, with a pure body free from the bondage of karma, beyond affection, beyond attachment, beyond malice, beyond ignorance. He was the propounder of the nirgrantha tenets, the commander, the leader, the prescription-maker. He was the head of the order of the ( sramana) monks and nuns, all the while helping them to attain greater heights. He had at his disposal 34 super-human qualities, like the words of the Jinas, and another 35, like correct words. AgAsagaeNaM cakkeNaM AgAsagaeNaM chatteNaM AgA siyAhi cAmarAhi AgAsa - phaliAmaeNaM sapAyavIDheNaM sIhAsaNeNaM dhammajjhaeNaM purao pakaDhijjamANeNaM ( cauddasahi samaNa - sAhassIhi chattIsAe

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uvavAiya suttaM sU0 11 ____37 ajjiA-sAhassIhi ) saddhi saMparikhur3e puvvANupudi caramANe gAmANuggAmaM dUijjamANe suhaMsuheNaM viharamANe caMpAe NayarIe bahiyA uvaNagaraggAmaM uvAgae caMpaM nagariM puNNa bhaI ceiaM samosariuM kAme // 10 // AkAzavartI dharmacakra, AkAzavartI tIna chatra, AkAzavartI athavA Upara uThate hue cAmara, AkAza ke samAna svaccha, sphaTika se bane hue pAdapITha para rakhane kI caukI sahita siMhAsana, dharmadhvaja unake Age-Age cala rahe the| caudaha hajAra sAghu aura chattIsa hajAra sAdhviyoM ke sAtha ghire hue the| kramazaH Age se Age calate hue, eka gAMva se dUsare gAMva hote hue, sukhapUrvaka vihAra karate hue campA nagarI ke bAhara upanagara ( samIpavartI gAMva ) meM padhAre aura jahA~ se unheM campA nagarI ke pUrNabhadra caitya . meM padArpaNa karanA thApadhArane vAle the // 10 // Attended by a pious wheel, three umbrellas, a camara, a foot-stool and a throne made from pure crystal, all in the sky, headed by a spiritual banner, he, followed by 14,000 monks and 36,000 nuns moved from village to village, making them pure by his touch, himself wholly free from physical exhaustion, and arrived in the suburbs of the city of Campa, and was about to reach the Purnabhadra temple. 10 dharma saMdeza vAhaka The Information Officer tae NaM se pavittivAue imIse kahAe laTTha samANe haTTatuTThacitta-mANaMdie pIimaNe parama-somaNassie harisa-vasa-visappamANahiyae hAe kayabalikamme kaya-koua-maMgala-pAyacchitte suddhappavesAI maMgalAiM vatthAI pavara-parihie appamahagyAbharaNAlaMkiya-sarIre saAo gihAo paDiNikkhamai /

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Uvavaiya Suttam Su. 11 pravRtti nivedaka ko jaba yaha (prabhu mahAvIra ke padArpaNa kI) bAta jJAta huI vaha harSita aura saMtuSTa citta huA / usane apane mana meM Ananda evaM prasannatA kA anubhava kiyaa| atyanta saumyabhAva se sampanna aura harSAtireka se usakA hRdaya khila utthaa| usane snAna kiyA aura balikarma ( nitya naimittika kRtya ) kiye, kautuka-zArIrika sajjA kI dRSTi se A~khoM meM aMjana AMjA, lalATa para tilaka lagAyA, maMgala-dahI, akSata Adi se maMgala vidhAna kiyA, prAyazcitta-duHsvapna Adi doSoM ke nivAraNa-hetu caMdana-kuMkuma lagAyA, rAjasabhA meM pravezocita uttama vastroM ko sundara DhaMga se pahanakara, saMkhyA meM kama para bahumUlya AbhUSaNoM se zarIra ko vibhUSita kiyA, phira vaha apane ghara se bAhara niklaa| Having heard about the arrival of Bhagavan Malavira, the officer ( of king Kunika ) who was entrusted with the duty of reporting the daily activities: ( movements) of Bhagavan Mahavira became highly delighted and pleased, was immensely happy, with his mind full of joy, 'with a 'noble mind, with his heart expanded in glee. He took his bath, performed necessary rights, propitiations and atonements, put on clean clothes in a decent manner, decorated his body with ornaments light but costly, and then moved out of his house. saAo gihAo paDiNikkhamittA caMpAe NayarIe majhamajheNaM jeNeva koNiyassa raNNo gihe jeNeva bAhiriyA uvaTThANasAlA jeNeva kUNie rAyA bhaMbhasAraputte teNeva uvAgacchai / uvAgacchittA karayala-pariggahiyaM sirasAvattaM matthae aMjali kaTu jaeNaM vijaeNaM vaddhAvei / vaddhAvittA evaM vayAsI--jassa NaM devANuppiyA daMsaNaM kakhaMti jassa NaM devANuppiyA daMsaNaM pIhaMti jassa NaM devANuppiyA dasaNaM patthaMti jassa NaM devANuppiyA saNaM abhilasaMti jassa NaM devANuppiyA NAma-gottassa vi savaNayAe haTTatuTTha jAva...hiayA bhavaMti, se NaM samaNe bhagavaM mahAvIre puvANupudvi caramANe gAmANuggAmaM dUijjamANe caMpAe NayarIe uvaNagaragAma uvAgae caMpaM Nagari

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uvavAiya suttaM sU0 11 39 puNNabhadaM ceiaM samosariuM kAme / taM ea NaM devANuppiyANaM piaTTayAe priNivedemi / piaM te bhavau / / 11 / / vaha apane ghara se nikala kara, campAnagarI ke madhya meM hotA huA, jahA~ rAjA kUNika kA mahala thA, jahA~ bahirvartI sabhA-bhavana thA, jahA~ bhaMbhasAra kA putra kUNika thA, vahA~ AyA, ( bahA~ ) Akara usane hAtha jor3ate hue, aMjali bA~dhate hue Apa kI jaya ho, vijaya ho, ina zabdoM meM vardhApitaAzIrvAda diyaa| AzIrvAda dekara isa prakAra bolA-"he devAnupriya saumyacetA rAjan ! Apa jinake darzana cAhate haiM, he devAnupriya ! Apa jinake darzana prApta hone para chor3anA nahIM cAhate haiM, he devAnupriya ! Apa jinake darzana karane kI icchA liye rahate haiM-prArthanA karate haiM arthAt darzana hoM vaise upAyoM kI suhRjjanoM se apekSA rakhate haiM, he devAnupriya ! Apa jinake darzana hetu abhimukha hone kI abhilASA-kAmanA karate haiM, he devAnupriya! jinake nAma ( mahAvIra, sanmati, jJAtaputra ) Adi, gotra ( kAzyapa ) zravaNa mAtra se bhI harSita aura saMtuSTa hote haiM, prasannatA aura harSAtireka se mana khila uThatA hai, hRdaya meM AnandAnubhUti hotI hai, ve zramaNa bhagavAna mahAvIra anukrama se vicaraNa (vihAra ) karate hue, eka gAMva se dUsare gA~va hote hue, campA nagarI ke upanagara ( samIpavartI ) gA~va meM padhAre haiM, aba campAnagarI ke pUrNabhadra caitya me padArpaNa karane vAle haiN| he devAnupriya ! ApakI prasannatA hetu yaha priya samAcAra Apako nivedita kara rahA hU~, yaha Apake liye priyakara ho" // 11 // Having come out of his house, he moved through the city of Campa and came to the palace, to the hall of audience where sat king Kunika, the son of Bhambhasara. He shouted victory and glory unto the monarch and thereafter submitted as follows: "Oh beloved of the gods ! The person whom you always desire to see and from whom, when met, you never desire to part, whom you intend to see, whom you are delighted, pleased, ' with your heart expanded in glee, that great person, who is none other than Sramana Bhagavan Mahavira, while wander

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Uvavaiya Suttam Sh. 12 ing from village to village, has already arrived in the suburb of Campa and intends to camp near the Purnabhadra temple. This being a very pleasant piece of intelligence for you, the beloved of the gods, I submit this to you. May this make you. happy !" 11 kuNika kA parokSa vadana King Kunika transmits homage tae NaM se kUNie rAyA bhabhasAraputte tassa pavittivAuassa aMtie eyama8 soccA Nisamma haTTatuTTha jAva...hie viasia-varakamala-NayaNa-vayaNe paalia-vara-kaDaga-tuDiya-keyUra-mauDa-kuMDala-hAravirAyaMta-raiya-vacche pAlaMba palaMbamANa gholaMta-bhUsaNa-ghare sasaMbhamaM turiyaM cavalaM nariMda sohAsaNAr3a abbhutttthi| abbhuTTittA pAyapiDhAu pccoruhi| paccoruhittA , pAuAo omuai / omuittA avahaThTha paMcarAya kakuhAiM taM jahA-khaggaM chattaM upphesaM vAhaNAo vAlavIaNaM / egasADiyaM uttarAsaMgaM krei| karettA AyaMte cokhe parama sUibhUe aMjali-maligga hatthe titthagarAbhimuhe sattaTTha-payAiM aNugacchati sattaTTha-payAiM aNugacchittA vAmaM jANuM aNcei| vAmaM jANuM aMcettA dAhiNaM jANuM dharaNitalaMsi sAhaTu tikkhutto muddhANaM dharaNitalaMsi nivesei / nivesettA IsiM paccuNNamai / paccuNNamittA kaDaga-tuDiya-thaMbhiAo bhuAo pADasAharati / paDisAharittA karayala jAva...kaTu evaM vayAsI : taba bhaMbhasAra kA putra rAjA kUNika usa vArtA-nivedaka se yaha bAta kAna se sunakara, hRdaya se dhAraNa kara (hRdayaMgama ) kara harSita evaM parituSTa huaa| saumya manomAva evaM harSAtireka se hRdaya khila uThatA hai| uttama kamala ke samAna usake netra tathA mukha khila utthe| harSAtireka ke kAraNa saMsphUrtivaza rAjA ke hAthoM ke uttama kar3e, bhujAoM ko susthira banAye rakhane vAlI AbharaNa

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uvavAiya suttaM sU0 12.. 411 svarUpa paTTI, keyUra-bhujabandha, mukuTa, kuNDala, aura hAra se suzobhita banA huA vakSasthala' sahasA kampita ho utthe| lambI laTakatI huI mAlA aura hilate hue bhUSaNoM ke dhAraka rAjA AdarapUrvaka jaldI-jaldI siMhAsana se uThA, siMhAsana se uThakara pAdapITha-paira rakhane ke pIDhe para paira rakhakara nIce utraa| nIce utara kara pAdukAeM utaarii| pAdukAoM ko utAra kara pAMca rAja cinhoM ko dUra kiye| ve isa prakAra haiM-(1) khaDga, (2) chatra, (3) mukuTa, (4) vAhana, (5) caamr| eka sATika uttarAsaMga kiyaa| uttarAsaMga karake, jala sparza se maila-rahita, ati svaccha parama zucibhUta - ati zuddha huA / kamala kI kalI ke samAna hAthoM ko saMpuTita kiyA-hAtha jodd'e| jisa ora tIrthakara ( bhagavAna mahAvIra ) virAjamAna the usa ora mukha karake sAtaATha kadama sAmane gyaa| sAta-ATha kadama jAkara apane bAyeM ghuTane ko AkuMcita kiyaa-sikodd'aa| bAyeM. ghuTane ko saMkucita-sikor3a kara ke dAhine ghuTane ko bhUmitala' para TikAyA aura tIna bAra apane sira ko pRthvItala se lgaayaa| (tIna bAra apane sira ko jamIna se ) lagAkara vaha kucha Upara utthaa| Upara uTha kara kaMkaNa-kar3e aura bAhurakSikA-toDe se susthira banI huI bhujAoM ko uThAyA, ( bhujAoM ko ) uThA kara hAtha jor3ate hue, unheM sira ke cAroM ora ghumAte hue-ghumAkara isa prakAra bolA : On getting this information from his chief information-- officer and welcoming it in his heart, king Kunika, son of Bhambhasara, became immensely pleased. Like the best of lotus, his eyes beamed. His bangles, bracelets, armlets, crown, ear-rings and the garlands on his chest began to shake. With a long garland hanging from his neck and with his shaking: ornaments, the king at once stood up from the throne, and then with the support of the footstool, he descended to the ground. Then he discarded his slippers and removed his royal insignia ( viz., sword, umbrella, crown, vehicles, and camara).. He wore a shoulder-piece ( wrapper ), used water to makehis hands spotlessly clean, and then folding his palms, which looked like a bud of lotus, he turned his face in the direction. in which the Tirthankara was camped. Then he moved seven, or eight steps forward, contracted his left leg, folded the:

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-42 Uvavaiya Suttam Su. 12 right one and placed it on the ground, and then touched the ground thrice with his forehead. Then be rose up a little and raised his hands which were fixed under the weight of bangles and bracelets, folded them, touched his forehead with his fingers and prayed : . Namo'tthuNaM arihaMtANaM bhagavaMtANaM AigarANaM titthagarANaM sayaMsaMbuddhANaM parisuttamANaM purisa-sIhANaM purisavara-puMDariANaM 'purisavara-gaMdhahatthINaM loguttamANaM loganAhANaM logahiyANaM logapaIvANaM logapajjoagarANaM abhayadayANaM cakkhudayANaM maggadayANaM saraNadayANaM jIvadayANaM bohidayANaM dhammadayANaM dhammadesayANaM dhammanAyagANaM dhammasArahINaM dhammavara-cAuraMta-cakkavaTTINaM dIvo tANaM saraNaM gaI paiTTA appaDihaya-vara-tANa-dasaNa-dharANaM viaTThachaumANaM jiNANaM jAvayANaM 'tiNNANaM tArayANa buddhANaM bohayANaM muttANaM moagANaM savvannUNaM savvadarisINa siva-mayala-marua-maNaMtamakkhaya-mavvAbAha-mapuNarAvitti-siddhigai-nAmadheyaM ThANaM saMpattANaM / namo'tthuNaM samaNassa bhagavao mahAvIrassa Adigarassa titthagarassa jAva...saMpAviu massa mama dhammAyariyassa dhmmovdesgss| vaMdAmi NaM bhagavaMtaM tattha gayaM iha gate pAsai me ( me se ) bhagavaM tatthagae ihagayaMti kaTu vaMdAmi NamaMsati / "arhata-karma zatruoM ke nAzaka, yA indrAdi dvArA pUjita, bhagavAnAdhyAtmika aizvarya se sampanna, Adikara-apane yuga meM zruta dharma ke Adyapravartaka, tIrthakara-zramaNa-zramaNI-zrAvaka-zrAvikA rUpa caturvidha saMgha rUpI tIrtha ke kartA, svayaM saMbuddha-binA kisI ke upadeza se svayaM bodha prApta, puruSottama-sabhI puruSoM meM atizaya Adi se uttamottama, puruSasiMha-puruSoM meM Atma-zaurya guNa se siMha ke samAna, puruSavarapuNDarIka-sarva prakAra kI malinatA se rahita hone ke kAraNa puruSoM meM uttama zveta kamala ke samAna nilaeNpa, puruSavaragandhahastI-uttama gandha hastI ke samAna, jisa prakAra gandhahastI ke pahuMcate hI sAmAnya hAthI bhAga

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uvavAiya suttaM sU0 12 jAte haiM, usI prakAra kisI bhI kSetra meM jina ke praveza karate hI mahAmArI, durbhikSa Adi aniSTa dUra ho jAte the, lokottama-loka ke samasta-prANiyoM meM uttama, lokanAtha-loka ke samasta bhavya AtmAoM ke svAmI, arthAt unheM sanmArga prApta karAkara unakA yoga-kSema sAdhane vAle, loka kA kalyANa karane vAle, jJAna rUpI dIpa ke dvArA loka kA ajJAna-andhakAra dUra karane vAle yA lokapravAha ke pratikUlagAmI-adhyAtma mArga para gatizIla, loka-aloka, jIva ajIva, puNya-pApa Adi kA svarUpa prakAzita karane vAle, yA loka meM dharma kA udyota phailAne vAle, samasta prANiyoM ke liye abhayaprada, Antarika-netra-sadjJAna dene vAle, samyagdarzanaM, samyagjJAna aura samyak cAritra rUpa sAdhanA mArga ke udbodhaka, mumukSu aura jijJAsu prANiyoM ke liye AzrayaMbhUta, AdhyAtmika jIvana ke saMbala, samyak bodha dene vAle, samyaka cAritra rUpa dharma ke dAtA dhArmika-dezanA denevAle, dharma nAyaka, dharma rUpI ratha ke saMcAlaka, cAra anta arthAt cAra sImA yukta pRthvI ke adhipati ke sadRza dhArmika jagat ke cakravartI, dIpaka ke samAna samasta vastuoM ke prakAzaka yA saMsAra-samudra meM bhaTakate janoM ke liye dvIpa ke samAna Azraya sthAna, karma kathita bhavya AtmAoM ke rakSaka, Azraya gati aura pratiSThA svarUpa, AvaraNarahita uttama jJAna darzana ke dhAraka, ajJAna Adi AvaraNa rUpa chadma se atIta, rAga Sa Adi ke vijetA, rAga-dveSa Adi bhAvAtmaka sambandhoM ke jJAtA athavA rAga-dveSa Adi ko jItane kA mArga batAne vAle, saMsAra-samudra ko pAra kara jAne vAle, dUsaroM ko saMsAra-sAgara se pAra utArane vAle, jAnane yogya kA bodha prApta kiye hue, anya janoM ke liye bodhaprada, sarvajJa, sarvadarzI, kalyANamaya, sthira, nirupadrava, antarahita, kSayarahita, bAdhA rahita, jahA~ se phira janma-mRtya rUpa saMsAra meM Agamana nahIM hotA, aisI siddhAvasthA ko prApta kiye hue siddhoM ko namaskAra ho| "Adikara-apane yuga meM zruta dharma ke prathama pravartaka, tIrtha kara-zramaNazramaNI, zrAvaka-zrAvikA rUpa caturvidha dharma-saMgha-dharma tIrtha ke saMsthApaka-kartA, siddhAvasthA ko pAne ke icchuka-samudyata, mere dharmAcArya, dharmopadezaka, zramaNa bhagavAna mahAvIra ko merA namaskAra ho|" "I bow to the conqueror of inder foes, the revered Lord of all the munificence, the founder of religion, the founder of the fourfold order, self-enlightened, the best among men, a dion among men, a white lotus among men, an elephant among

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Uvavaiya Suttam Sh. 12 the best of all beings, the Lord of all beings, the giver of welfare to all beings, a light of intellect for all beings, a light for the universe, a donor of freedom from fear, a donor of vision, a donor of liberation, a donor of refuge, a donor of life, a donor of right enlightenment, a donor of Law, an adviser of Law, a leader of Law, a pilot of Law, a.giver of relief, shelter, change (of life) and support like an island, the holder of unmistakable knowledge and faith (conviction), one whose shroud of knowledge has been torn, one who helps others to become victors, one who has crossed through the worldly ocean and one who helps others to cross through it, enlightened and a giver of enlightenment, liberated and a liberator, omniscient and all-seeing, one who is earmarked to reach the abode of the liberated souls which is free from all disturbances, free from diseases, eternal, indestructible, unobstructed. and wherefrom there is. no come-back. To such one I bow... .. "Bow I to Sramana Bhagavan Mahavira, the founder of religion, the founder of the order, till who is the would-beperfected, my spiritual master, my spiritual guide (counsellor). "Hereform I bow unto thee. May the Lord who is thither cast his gracious glance at me." So saying, he paid his homage and obeisance. vaMdittA NamaMsittA sIhAsaNa-vara-gae puratthAbhimuhe nisIai / nisIittA tassa pavittivAuassa aTThattara sayasahassaM pItidANaM dalayati / dalaittA sakkAreti sammANeti / sakkArittA sammANittA evaM vayAsI-jayA NaM devANuppiyA! samaNe bhagavaM mahAvIre ihamAgacchejjA iha samosarijjA iheva caMpAe NayarIe bahiyA puNNabhadde ceie ahApaDirUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvemANe viharajjA tayA NaM mama egamaTTha NivedijjAsi-tti kaTu visajjite / / 12 //

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uvavAiya suttaM sU0 12 vaha vandana-namaskAra karake pUrva ( dizA ) kI ora mukha kiye apane uttama siMhAsana para baitthaa| baiThakara usa vArtA-nivedaka ko eka lAkha ATha hajAra rajata mudrAe~ tuSTidAna-pAritoSika ke rUpa meM dii| use dekara usakA satkAra kiyA, ( Adara sUcaka-vacanoM se ) sammAna kiyaa| usane satkArasammAna kara isa prakAra kahA : ___ "he devAnupriya saumyacetA vArtA-nivedaka! jaba zramaNa bhagavAn mahAvIra yahA~ padhAreM, yahA~ samavasRta hoM, isI campA nagarI ke bAhara pUrNabhadra caitya meM yathApratirUpa-zramaNacaryA ke anurUpa AvAsasthAna grahaNa kara saMyama aura tapa se AtmA ko bhAvita karate hue virAjamAna hoM, mujhe yaha samAcAra nivedita krnaa|" isa prakAra kahakara rAjA ne vArtA-nivedaka ko vahA~ se vidA-visarjita kiyA // 12 // . Having paid his homage and obeisance, he sat on the throne with his face turned eastward. The intelligence officer was rewarded with an offer of 1,08,000 silver coins, best of clothes and best of honour. Then the king said unto him : "Oh beloved of the gods ! When Bhagavan Mahavira arrives, when he 'sets his steps in this city and takes his lodge in the Purnabhadra temple outside our city, enriching himself with rrestraint and penance, please let me know of it." So saying, he dismissed the officer from his presence. 12 bhagavAna kA Agamana Bhagavan Mahavira arrives tae NaM samaNe bhagavaM mahAvIre kallaM pAuppabhAyAe rayaNIe 'phuluppala - kamala - komalummilitaMmi AhA ( aha ) paMDure pahAerattAsogappagAsa kiMsuasua-muha-guMjaddha-rAgasarise kamalAgara-saMDa-bohae uTThiyammi sUre sahassarassimi diNayare teyasA jalaMte jeNeva caMpA gayarI jeNeva puNNabhadde ceie teNeva uvAgacchati / uvAgacchittA

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46 Uvaiaiya Suttam Su. 14 ahA-paDirUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvemANe viharati / 13 / / . . usake bAda agale dina, rAta bIta jAne para, prabhAta ho jAne para, nIle aura anya kamaloM kI komala paMkhur3iyA~ suhAvane rUpa meM khila jAne para, hariNoM kI sukumAra A~kheM khula jAne para, aise ujale prabhAta meM lAla azoka, kiMzukapalAza, tote kI coMca, dhuMghacI ke Adhe bhAga ke samAna lAlimA liye hue jalAzaya ke kamala vana ko vikasita karane vAle, sahasra kiraNayukta, dina ke prAdurbhAvaka, teja se jAjvalyamAna sUrya ke udita hone para, zramaNa bhagavAn mahAvIra jahA~ campA nagarI thI, jahA~ pUrNabhadra caitya thA, vahA~ padhAre, padhAra kara zramaNacaryA ke samucita-anurUpa AvAsa sthAna grahaNa kara saMyama aura tapa se AtmA ko bhAvita karate hue virAje // 13 // When the darkness of the night was to bid good-bye to the approaching light, when the lotus-buds started blossoming. and the deer opening their tender eyes, in the morning, when the sun, which had the brilliance of red asoka, or palasa flower, or the redness of the beak of a parrot, or the red half of the gunja fruit, which woke up the forest of lotuses in the tanks, with thousands of rays, the Lord of the day, emitting burning sticks, appeared in the sky, Bhagavan Mahavira stepped in into the Purnabhadra temple outside the city of Campa. There he lodged in a shed which was congenial to the practices of the restrained monks, enriching his soul with restraint and penance. 13 bhagavAna ke aMtevAsI Disciples of Bhagavan Mahavira / teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI bahave samaNAH bhagavaMto appegaiA uggapaThavAiyA bhoga

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uvavAiya suttaM sU0 14 pavvaiA rAiNNapavvaiA NAyapavvaiA koravvapavvaiA khattiapavvaiA bhaDA johA seNAvaI pasatthAro seTThI ibbhA aNNe ya bahave evamAiNo uttama-jAti-kula-rUva-viNaya-viNNANa-vaNNalAvaNNa-vikkama-pahANa-sohagga-kaMti-juttA bahu-dhaNa-dhaNNa - Nicaya - pariyAla-phiDiA Naravai-guNAiregA icchia bhogA suha-saMpalaliA kiMgAga-phalovamaM ca muNia visayasokkhaM jalabubbua-samANaM kusaggajalabiMdu-caMcalaM jIviyaM ca NAUNa addhavamiNaM rayamiva paDaggalaggaM saMvidhuNittA NaM caittA hiraNaM jAva...pavvaiA appegaiA addhamAsa-pariAyA appegaiA mAsapariAyA evaM dumAsa timAsa jAva...ekkArasa-mAsa-pariAyA appegaiA vAsapariAyA duvAsativAsa-pariAyA appegaiA aNegaMvAsa-pariAyA saMjameNaM tavasA appANaM bhAvemANA viharaMti / / 14 / / . usa kAla (vartamAna avasarpiNI ) usa samaya ( caturtha Are ) meM zramaNa bhagavAn mahAvIra ke antevAsI-ziSya bahuta se zramaNa bhagavanta saMyama aura tapa se AtmA ko bhAvita karate hue vicarate the, unameM kucha zramaNa aise the, jo ugra vaMza vAle dIkSita hue the kaI bhoga-rAjA ke mantrI-maNDala ke sadasya pravajita hue the, kaI rAjanya-rAjA ke parAmarza maNDala ke sadasya dIkSita hue the, kaI jJAta yA nAga vaMza vAle pravajita hue the, kaI kuruvaMzavAle dIkSita hue the, kaI kSatriya vaMzIya rAjakarmacArI pravajita hue the; kaI bhaTa-subhaTa, kaI yoddhA-yuddhopajIvI arthAt sainika, kaI senApati, kaI prazAstA-prazAsana adhikArI, kaI zreSThI-seTha, kaI ibhya-hAthI TaMka jAya etat pramANa dhanarAzi vAle atyanta dhanika, inaina vargoM meM se dIkSita hue the, aise hI aura bhI bahuta se jana uttama mAtRpakSa, uttama pitRpakSa, sundara rUpa, vinaya, viziSTa jJAna, zArIrika AbhA-lAvaNya, AkAra kI spRhaNIyatA, parAkrama, saubhAgya aura kAnti se yukta-suzobhita,. vipula dhana-dhAnya ke saMgraha, pArivArika samRddhi se yukta, rAjA se prApta atizaya vaibhava, indriyajanya sukha Adi se yukta icchita bhoga prApta aura sukha se lAlita-pAlita the, jinhoMne sAMsArika bhogoM ke sukha ko kiMpAka phala' . ke . samAna asAra, jIvana ko pAnI ke bulabule tathA kuza-ke sira para sthita jala kI bUMda ke sadRza caMcala-kSaNika jAna kara sAMsArikA

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*48 Uvavaiya Suttam Su: 14 'asthira padArthoM ko vastra para lagI huI raja ke sadaza jhAr3a kara, hiraNya-rUpA, "suvarNa-sone ke gar3he hue AbhUSaNa, dhana-gAyeM Adi, dhAnya, bala-caturaMgiNI senA, vAhana, koza-khajAnA, dhAnya bhaNDAra, rAjya, rASTra, nagara, antaHpura, pracura sampatti kA parityAga kara, sonA, ratna, maNi, muktA, zaMkha, zilApravAla, vidruma, muMgeM, lAla ratna, Adi vitaraNa dvArA suprakAzita kara-dAna yogya vyaktiyoM ko pradAna kara, muNDita hokara agAra-gRhastha jIvana se anagAra-zramaNa jIvana meM dIkSita hue, kaiyoM ko dIkSita hue. ardhamAsa, kaiyoM ko eka mAsa, do mAsa, tIna mAsa, cAra mAsa, pA~ca mAMsa, cha: mAsa, sAta mAsa, ATha mAsa, nau mAsa, daza mAsa aura gyAraha mAsa hue, kaiyoM ko dIkSita hue eka varSa, kaiyoM ko pravajita hue do varSa, kaiyoM ko tIna varSa tathA kaiyoM ko dIkSita hue aneka varSa hue the // 14 // In that period, at that time, sramana Bhagavan Mahavira had many disciples who practised restraint and penance. They belonged to diverse Ksatriya lines like the Ugras, Bhojas, Rajanyas, Jhatrs, Kurus, and many others. Besides, there were many others, bards, army commanders, teachers of religion, business men and men of wealth who came of high maternal and paternal lines, who had a beautiful frame, humility, knowledge, wholesome tinge, grace, valour, good luck and lustre, who had affluence in wealth and grains, in " growing families, who had an excess of .comfort for their sense-organs bestowed by the monarch, who could enjoy pleasures at their discretion, and who were actually enjoying life. Many such persons, having realised that material pleasures were like the poisonous kimpaka fruit,' having understood that the span ot life was no bigger than that of a bubble on the surface of water or a dew-drop on the kusa tip, threw out their transcient afi uence like dust deposited on cloth dis* carded their treasures of silver, gold, animals, grains, army, -vehicles, cash, granneries, state, kingdom, districts, harems, fourfold wealth like ganima, etc., bullion, gems, jewels, pearls, * conches, corals, etc., and joined the holy order as monks. Some

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uvavAiya suttaM sU0 15 of these were initiated into monkhood hardly a fortnight back, some a month back, some two, three, till eleven months back, some one, two, three years back, till some who were initiated many years back. 14 49 nirgranthoM kI RRddhi aura tapa Nirgranthas-their Powers and Penances teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI bahave niggaMthA bhagavaMto appegaiA AbhiNibohiyaNANI jAva... kevalaNANI appegaiA maNabaliA vayabaliA kAyabaliA appegaiA maNeNaM sAvANuggaha- samatthA vaeNaM sAvANuggaha-samatthA kAeNaM sAvANuggaha-samatthA appeiiA khelosahipattA evaM jallo sahi pattA vipposahipattA AmosahipattA savvosahipattA appegaiA koTTabuddhI evaM bIyabuddhI paDabuddhI appegaiA payANusAro appegaiA saMbhinnasoA * appegaiA khIrAsavA appegaiA mahuAsavA appegaiA sappiAsavA appegaiA akkhINamahANasiA evaM ujjumatI appegaiA viulamaI viuvvaNiDipattA cAraNA vijjAharA AgAsAtivAiNo / usa kAla ( vartamAna avasarpiNI ) usa samaya ( caturtha Are) meM zramaNa bhagavAn mahAvIra ke antevAsI ziSya bahuta se nirgrantha bAhya aura Abhyantara parigraha se rahita, saMyama evaM tapa se AtmA ko bhAvita karate hue vihAra karate the / unameM kaI zramaNa Abhinibodhika jJAnI - matijJAnI, jAva zabda se zrutajJAnI, avadhi jJAnI aura manaHparyAya jJAnI padoM kA saMgraha kiyA gayA hai, tathA kevala jJAnI the / arthAt kaI do jJAna - matijJAna tathA zrutajJAna ke dhAraka the, kaI tIna jJAna - matijJAna, zrutajJAna aura manaHparyAya jJAna athavA matijJAna, zrutajJAna aura avadhijJAna ke dhAraka the, kaI cAra jJAnamatijJAna, zrutajJAna, avadhijJAna aura manaHparyAya jJAna ke dhAraka the tathA

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- Uvavaiya Suttam Sa. 15. kaI eka jJAna kevalajJAna ke dhAraka the| kaI zramaNa manobalI-manaH sthiratA ke dhAraka the, kaI vacanabalI-pratijJAta Azaya ke nirvAhaka yA. parapakSa ko kSubhita karane meM sakSama vacana zakti ke dhArI, kaI kAyabalIkSudhA, pipAsA, uSNatA, zaitya Adi pratikUla' zArIrika sthitiyoM ko aglAna bhAva se sahana karate rahane kI kAyika-zakti ke dhAraka the| kaI mana se apakAra aura upakAra karane kA sAmarthya rakhate the, kaI vacana dvArA apakAra evaM upakAra karane meM samartha the, kaI zarIra dvArA apakAra aura upakAra karane meM sakSama the| kaI zramaNa-nirgrantha apane khaMkhAra'seM roga miTAne kI zakti se yukta the, kaI zramaNa zarIra ke maila, mUtra vindu, viSThA tathA hasta Adi ke sparza se roga miTA dene kI vizeSa kSamatA liye hue the, kaI zramaNa aise the, jinake bAla, nAkhUna, roma, mala Adi sabhI auSadhi rUpa the-ve inase roga miTA dene kI zakti prApta kiye hue the| ye labdhi janya vizeSatAe~ thiiN| kaI zramaNa aise the koSTha buddhi-kuzUla yA koThAra meM bhare hue surakSita dhAnya kI taraha prApta hue sUtrArtha ko apane meM jyoM kA tyoM dhAraNa karane meM samartha buddhi vAle the; kaI bIjabuddhi-vizAlakAya vRkSa ko utpanna karane vAle bIja ke samAna vistRta, vividha artha prastuta karane vAlI buddhi se yukta the, kaI zramaNa paTabuddhi-viziSTa vaktAoM rUpI vanaspati se prasphuTita vibhinna-prabhUta sUtrArtha rUpI phUloM evaM phaloM ko saMgrahita karane meM samartha buddhivAle the| kaI zramaNa padAnusArI-sUtra ke eka pada ke jJAta hone para usa sUtra ke anurUpa saiMkar3oM padoM kA anusaraNa karane kI buddhi liye hue the| kaI zramaNa saMbhinna-zrotAM-bahuta prakAra ke bhinna-bhinna zabdoM ko, jo alaga-alaga rUpa se bole jA rahe hoM, unheM, eka sAtha sunakara svAyatta karane kI vizeSa kSamatA liye hue the, athavA sabhI indriyA~ zabda grahaNa karane meM samartha thiiN| zrotra indriya ke atirikta jinakI anya indriyoM meM zabdagrAhitA kI vizeSatA thii| kaI dUdha ke samAna sumadhura, zrotAoM ke zrotra-indriya ko suhAvane lagane vAle vacana bolate the, kaI zramaNoM ke vacana zahada ke samAna samasta doSoM ko miTAne nimitta rUpa the tathA AhlAdajanaka the| kaI zramaNa apane vacanoM dvArA ghRta ke sadRza snigdhatA-sneha sampAdita karane vAle the| kaI zramaNa aise the, jo jisa ghara se bhikSA lekara A jAe, usa ghara kI avazeSa bhojya-sAmagrI jaba taka bhikSAdAtA svayaM bhojana na kara le, taba taka hajAroM-lAkhoM vyaktiyoM ko bhojana karA dene ke pazcAt bhI samApta na

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uvavAiya suttaM sU0 15 hoM, aisI labdhi ke dhAraka the| kaI zramaNa Rjumati tathA kaI zramaNa vipulamati manaHparyAya jJAna ke dhAraka the| kaI zramaNa vikurvaNA - bhinna-bhinna rUpa banA lene kI zakti se sampanna the, kaI cAraNa- gati sambandhI vizeSa kSamatA liye hue the, kaI prajJapti Adi vidyAoM ke dhAraka the, kaI AkAzagAminI-zakti se yukta the, yA AkAza se hiraNya Adi iSTa evaM aniSTa padArthoM kI varSA karAne kI jiname viziSTa kSamatA thI, yA AkAza Adi amUrta padArtho ko siddha karane meM jo sakSama the / 51 In that period, at that time, Sramana Bhagavan Mahavira had many monks in his order. Some of them were in possession of extra-sensory knowledge, till supreme knowledge. Some were powerful in mind, some in words and some in body. Some were capable to curse and bless by mind, some by words and some by body. The phlegm of some cured all ailments. Likewise the dirt, urine, stool, touch or any other like hair, nail, etc., of some others were capable to cure all ailments. Some possessed scriptural knowledge as if it was in a store, and others could do the same as if it was in a seed. Some had the capacity to recollect hundreds of parallel sutras on hearing a single one, while some others were capable of holding many words from different sources. For people at large, some were as sweet as milk, as and when they spoke, some were like honey removing all dirt, some like clarified butter (ghee) attracted people to the subject of their discourse. With some, the supply of food was never exhausted whatever the number of guests (invitees ). Some had a limited, while others an exhaustive, knowledge of the psychology of others. Some commanded the power to transform their body as they pleased, some had a tremendous capacity to walk, while some, like a Vidyadhara, were capable to fly. appegaiA kaNagAvaliM tavokammaM paDivaNNA evaM ekAvalaM khuDDAga -sIha - nikkIliyaM tavokammaM paDivaNNA appegaiA mahAlayaM

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.. Uvavaiya Suttam Su. 15 sIha-nikkIliyaM tavokammaM paDivaNNA bhaddapaDimaM mahAbhaddapaDimaM savvatobhaddapaDimaM AyaMbilavaddhamANaM tavokamma paDivaNNA mAsi bhikkhupaDimaM evaM domAsikaM paDimaM timAsikaM paDimaM jAva.... sattamAsikaM bhikkhupaDimaM pddivnnnnaa| appegaiA paDhamaM sattarAiMdiraM appegaiA bhikkhupaDima paDivaNNA jAva....taccaM satta-rAiMdiraM bhikkhupaDimaM paDivaNNA ahorAiMdiraM bhikkhupaDimaM paDivaNNA ikkarAiMdiraM bhikkhupaDimaM paDivaNNA satta-sattamiraM bhikkhupaDimaM aTThamizra bhikkhupaDimaM Nava-NavamimaM bhikkhupaDimaM dasa-dasamiaM bhikkhupaDimaM / khuDDiyaM moa-paDimaM paDivaNNA mahalliyaM moapaDimaM paDivaNNA / javamajha caMdapaDimaM paDivaNNA vaira-(vajja) majjhaM caMdapaDimaM paDivaNNA saMjameNaM tavasA appANaM bhAvamANA vIharaMti // 15 // kaI aise the, jo kanakAvalI tapaH karma, aura isI prakAra ekAvalI tapa karane vAle the, kaI laghu-siMha-niSkrIr3ita tapaH karma karane meM saMlagna the, kaI mahAsiMha-niSkrIr3ita tapaH karma karane vAle the, kaI bhadra-pratimA, mahAbhadra-pratimA, sarvatobhadra-pratimA aura AyaMbila varddhamAna tapaH karma karane vAle the, kaI eka mAsika mikSu-pratimA, isI prakAra dvaimAsika bhikSu-pratimA, traimAsika bhikSu-pratimA, cAturmAsika bhikSu-pratimA, pAJca mAsika bhikSu-pratimA, pANmAsika tathA sApta mAsika bhikSu-pratimA grahaNa kiye hue the| kaI prathama sapta rAtrindivAsAta rAta-dina kI bhikSu-pratimA ke dhAraka the, kaI dvitIya sapta rAtrindivA bhikSu-pratimA tathA kaI tRtIya saptarAvindivA bhikSu-pratimA grahaNa kiye hue the| kaI eka rAta dina kI bhikSu-pratimA ke dhAraka the, kaI eka rAta kI bhikSu-pratimA ke dhAraka the| kaI zramaNanirgrantha sAta-sAta dinoM kI sAta ikAiyoM yA saptAhoM kI bhikSu-pratimA grahaNa kiye hue the, kaI ATha-ATha dinoM kI ikAiyoM kI bhikSu-pratimA ke dhAraka the, kaI nau-nau dinoM kI nau ikAiyoM kI bhikSu-pratimA ke dhAraka the, kaI zramaNa dasa-dasa dinoM ke dasa dina samUhoM kI bhikSu-pratimA ko grahaNa kiye hue the, kaI laghu moka-pratimA, kaI mahA-moka-pratimA, kaI yavamadhyacandrapratimA tathA kaI vajramadhyacandra-pratimA ke dhAraka the // 15 //

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uvavAiya suttaM sU0 16 53 Some had performed kanakavali penance and some ekavali ; some had performed laghusingha-niskridita and some mahalayasinghaniskridita ; some had performed bhadra-pratima, and some mahabhadra-pratima, some sarvatobhadra-pratima and some ayambila-vardhamana. Some had performed bhiksu-pratima for a month, some for two months, three months, till seven months, some for one seven days-and-nights, till three seven days-and-nights, some for a whole day and night and some for a single night. Some of the monks had to their credit seven times seven days-and-nights of bhiksu-pratima, some eight times eight days-and-nights, some nine times nine days-andnights and some ten times ten days-and-nights. Some had to their credit laghumoka-pratima, some mahamoka-pratima, some java-madhyacandra-pratima and some vajra-madhyacandrapratima. In this manner, the nirgrantha monks lived on enriching their souls with restraint and penance. 15 sthaviroM ke bAhya-Abhyantara guNa Senior Monks--their Merits teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI bahave therA bhagavaMto jAtisaMpaNNA kulasaMpapNA balasaMpaNNA rUvasaMpaNNA viNayasaMpaNNA NANasaMpaNNA daMsaNasaMpaNNA carittasaMpaNNA lajjAsaMpaNNA lAghavasaMpaNNA oaMsI teaMsI vaccaMsI jasaMsI jiakohA jiamANA jiamAyA jialobhA jiaiMdiyA jiaNiddA jiaparIsahA jIviAsa-maraNabhaya-vippamukkA vayappahANA guNappahANA karaNappahANA caraNappahANA NiggahappahANA NicchayappahANA ajjavappahANA maddavappahANA lAghavappahANA khaMtippahANA muttippahANA vijjAppahANA maMtappahANA veappahANA baMbhappahANA nayappahANA niyamappahANA saccappahANA soappahANA cAruvaNNA lajjA

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Uvavaiya Suttam Su. 16 tavassI-jiiMdiA sohI aNiyANA appussuA abahillesA appaDilessA susAmaNNarayA daMtA iNameva NiggaMthaM pAvayaNaM puraokAuM viharaMti / usa kAla ( vartamAna avasarpiNI ) usa samaya ( caturtha Are ) meM zramaNa bhagavAn mahAvIra ke antevAsI ziSya bahuta se sthavira jJAna aura cAritra meM vRddhi prApta, bhagavanta, jAti sampanna-uttama mAtR pakSa yukta, kula sampannauttama pitRpakSa yukta, bala sampanna, rUpa sampanna-sarvAga sundara, vinaya sampanna, jJAna sampanna, darzana sampanna, cAritra sampanna, lajjA sampanna, lAghava sampannabhautika padArthoM aura kaSAya Adi ke bhAra se rahita, ojasvI, tejasvI, varcasvI-prabhAvazAlI, yazasvI the, ve krodha, mAna, mAyA aura lobha ke udaya hone para, unheM viphala kara dete the, pA~coM indriyoM para niyantraNa rakhate the, nidrA ke vazIbhUta nahIM hote the, anukUla aura pratikUla parISahoM ko jIta lete the, jIvana kI icchA aura mRtyu ke bhaya se rahita, vrata pradhAna-zreSThatama sAdhutA ke dhAraka, guNa pradhAna-saMyama Adi sadguNoM se yukta, karaNa pradhAna-AhAravizuddhi Adi kI vizeSatAoM se sahita, cAritra sampanna-mahAvrata, dazavidha yati dharma Adi zreSTha AcAra ke dhanI, nigraha pradhAna-rAga-dveSa Adi zatruoM ke nirodhaka, nizcaya pradhAna-satya tatva kI nizcitatA meM Azvasta athavA karmaphala ke nizcita vizvAsI, ArjavapradhAna-saralatAyukta, mArdava pradhAna--madutA sampanna, lAghava pradhAna AtmalInatA ke kAraNa kisI bhI prakAra ke bhAra se vimukta kSAnti pradhAna-kSamAzIla, gupti pradhAna mAnasika, vAcika aura kAyika pravRttiyoM ke niyantraka, mukti pradhAna-mokSa-mArga kI ora agrasara yA kAmanAoM se mukta, vidyA pradhAna-jJAna kI bhinna-bhinna zAkhAoM ke pAragAmI, mantra pradhAna-sat mantroM ke jJAtA, veda pradhAna-veda Adi laukika zAstroM ke jJAtA yA lokattara zAstroM ke jJAtA, brahmacarya pradhAna-brahmacarya athavA zreSThatama anuSThAna meM sthita, naya pradhAna-nagama, saMgraha Adi sAta nayoM ke jJAtA, niyama pradhAna-niyamoM ke pAlaka, satya pradhAna, zauca pradhAna-Atmika zucitA yA pavitratAyukta, ( nirdoSa samAcArI ke dhAraka ) cAruvarNa-sundara varNayukta, lajjA-saMyama kI virAdhanA meM hRdaya saMkoca vaoNle, tapa ke teja dvArA jitendriya, zuddhahRdaya, nidAna rahita-svarga tathA anyAnya vaibhava, samaddhi Adi kI kAmanA ke binA adhyAtma sAdhanA meM saMlagna, bhaugika utsukatA

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uvavAiya suttaM sU0 16 se rahita the, apanI manovRttiyoM ko saMyama se bAhara nahIM jAne dete the, ucca manovRtti ke dhAraka the, zramaNa jIvana ke samyak nirvAha meM pUrNataH saMlagna the, indriya mana Adi kA damana karane vAle isa vItarAga prabhu dvArA pratipAdita pravacana--tattvAnuzAsana, dharmAnuzAsana ko hI Age rakhakara - pramANabhUta mAnakara vicaraNa karate the / 55 In that period, at that time, Sramana Bhagavan Mahavira had many senior monks as his disciples. They were born in families wherein both the parents belonged to a noble line. They were rich in capacity, grace, humility, knowledge, faith and conduct, always careful and cautious about infamy and light in their belongings. They had oration, glory, expression and fame. They had overpowered anger, pride, attachment and greed; also their organs of senses, their sleep and hardships. They had no hankering for life, no fear from death. They had performed great penances. They had sundry qualities of a high order. They were performers of great deeds. They had attained great merit by practising great vows. They were capable to safeguard themselves against misconduct, men of great determination, capable to crush the sprouts of attachment and pride, experts in their activities and capable to terminate anger and greed. They were great in vidyas (powers), great in mantras (enchanted words), wise, celibate, great in principles, master of resolve, unflinchingly truthful, great upholders of prescribed code (samacari). Immensely graceful, great penancers who had conquered their senses, friend of all living beings, they never hankered after the result of their restraint and penance. They were free from curiosity. Nothing external attracted them except restraint. They bore no feeling of enmity towards anyone. They were always busy with the prescribed activities of the Sramana monks. Habitually they obeyed the wishes and orders of their spiritual master and lived by holding the code of the nirgranthas to the fore.

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56 Uvalaiya Suttam Sh. 16 tesi NaM bhagavaMtANaM AyAvAyA vi viditA bhavaMti paravAyA viditA bhavaMti AyAvAyaM jamaittA nalavaNa-miva mattamAtaMgA acchiddapasiNa-vAgaraNA rayaNa-karaMDaga-samANA kuttiAvaNabhUA para-vAdiyapamaddaNA duvAla-saMgiNo samatta-gaNi-piDaga-dharA savvakkhara-saNNivAiNo savvabhAsANugAmiNo ajiNA jiNasaMkAsA jiNA iva avitahaM vAgaramANA saMjameNaM tavasA appANaM bhAvamANA viharaMti // 16 // ve sthavira bhagavAn apane AtmavAda siddhAntoM ke vibhinna pakSoM ke bhI jJAtA-jAnakAra the| ve dUsaroM ke mata-matAntaroM ke bhI vettA the / ve svasiddhAntoM ko punaH-punaH Avatti yA abhyAsa se samyaktayA jAna kara kamalavana meM madonmatta hAthI ke samAna the, ve achidra-nirantara praznottara karane meM sakSama the, ve ratnoM kI piTArI ke samAna samyagjJAna, samyagdarzana, samyak cAritra Adi divya ratnoM se paripUrNa the| ve kuttikApaNa-Urdhvaloka, madhyaloka aura adholoka meM prApta hone vAlI vastuoM ke samAna apane labdhi-vaiziSTya ke kAraNa sabhI icchita artha-prayojana saMpAdita karane meM sakSama the| dUsaroM ke mata-matAntaroM yA siddhAntoM kA yukti-purassara sarvathA khaNDana karane meM samartha the| AcArAMga sUtrakRtAMga Adi bAraha aMgoM ke vettA-jAnakAra the / samasta gaNi-piTaka-AcArya kA piTaka, prakIrNaka, zrutAdeza, zruta niyukti Adi sarva jina-nirgrantha-pravacana ke dhAraka the, ve akSaroM ke samasta prakAroM ke saMyogoM ke jJAtA the, samasta bhASAoM ke anugAmI-viziSTa-jJAtA the, ve jina-sarvajJa na hote hue bhI sarvajJa ke samAna the| ve sarvajJoM ke sadRza avitatha-satya yA yathArtha prarUpaNA karate hue saMyama tathA tapa se AtmA ko bhAvita karate hue vihAra karate the // 16 // These monks knew their own tenets as well as the tenets of others. Having thoroughly known their own doctrines through repetition, they roamed in their spiritual world like an infatuated elephant in a lotus forest, always questioning and answering among themselves. They were like a cluster

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uvavAiya suttaM sU0 17 of gems or even a heavenly shop (kutrikapana) where one could get anything. They were capable to defeat their adversaries. They were the masters of eleven Angas. They possessed encylopaedic knowledge (covering texts like Prakirnaka, Srutadeza, Srutaniryukti, etc). They knew all combinations of words as well as all languages. Though not yet Jinas themselves, they were very near to them. Like an omniscient personality, they propounded the fundamentals (of the Sramana path) and lived on by enriching their souls through restraint and penance. 16 anagAroM ke guNa Monks and their qualities 57 teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI bahave aNagArA bhagavaMto IriAsamiA bhAsAsamiA esaNAsamiA AdANa- bhaMDa-matta - nikkhevaNAsamiA uccAra- pAsavaNa - khela - siMghANa - jalla - pAriTThAvaNiyA samiA maNaguttA vayaguttA kAyaguttA guttA guttidiyA guttabaMbhayArI amamA akiMcaNA chiNNaggaMthA chiNNasoA niruvalevA | usa kAla ( vartamAna avasarpiNI ) usa samaya ( caturtha Are ) ma zramaNa bhagavAn mahAvIra ke antevAsI ziSya bahuta se anagAra- - sAdhu the / ve IrSyAgamana, Agamana, halana calana Adi kriyA, bhASA kA vivekapUrvaka prayoga, cAra prakAra ke AhAroM kI gaveSaNA, nirdoSa rUpa se grahaNa, vastra, pAtra Adi upakaraNoM ko uThAnA rakhanA tathA mala, mUtra, khaMkhAra, nAka kA maila ko tyAgane meM yatanazIla the / ve mana, vacana aura kAya kI kriyAoM kA saMyama karane vAle the, zabda, varNa, gandha Adi viSayoM meM rAga rahita arthAt antarmukha, indriyoM ko unake viSaya vyApAra meM lagAne kI utsukatA se rahita, niyamopaniyama sahita - navavAr3a pUrvaka brahmacarya kA pAlana karane vAle, mahatva

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.58 Uvavaiya Suttam Sa. 17 se rahita, parigraha se rahita, ( saMsAra se jor3ane vAle padArthoM se mukta, saMsAra ke pravAha meM nahIM bahane vAle ) karma bandha ke lepa-hetuoM se rahita the| In that period, at that time, Sramana Bhagavan Mahavira had many monks as his disciples who were disciplined in. the practice of controls (samitis, etc.), in their movements, their words (expression), their begging, maintenance of their begging bowls and depositing their excreta. They also practised controls of the mind, words and body called guptis. They were inwardly inclined, never allowed their sense-organs to come in touch with ephemeral objects and were firmly rooted in celibacy. They were free from 'mine'-ness, free from the possession of objects (free from objects which established contact with mundane life, and also free from grief and misery) and free from factors which generated karma bondage. kaMsapAtiva mukkatoA saMkha iva niraMgaNA jIvo viva appaDihayagatI jacca-kaNagaMpiva jAtarUvA Adarisa-phalagA viva pAgaDabhAvA kummo iva guttidiA pukkhara - pattaM va niruvalevA gagaNamiva nirAlaMvaNA aNilo iva nirAlayA caMda iva somalesA sUra iva dittateA sAgaro iva gaMbhIrA vihaga iva savvao vippamukkA maMdara iva appakaMpA sArayaMsalilaM va sUddha-hiayA khaggi-visANaM va egajAyA bhAraMDa-pakkhIM va appamattA kuMjaro iva soMDIrA vasabho iva jAyatthAmA soho iva duddharisA vasuMdharA iva savva-phAsa-visahA suhua-huAsaNe iva teasA jalaMtA / kAMse ke pAtra meM jaise jala kA lepa nahIM lagatA hai, usI prakAra ve anagAra sneha, Asakti Adi se rahita the, jisa prakAra zaMkha sammukhIna raMga se aprabhAvita rahatA haiM, usI prakAra ve rAga, dveSa, nindA, prazaMsA Adi se aprabhAvita the, ve jIva ke samAna apratihata-nirodha rahita ( saMyama lakSya kI

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uvavAiya suttaM sU0 17 ora ) gatizIla the| uttama jAti ke anya kudhAtuoM se amizrita vizuddha svarNa ke samAna ve utkRSTa bhAva se nirdoSa cAritrya ke pAlaka the| darpaNapaTTa ke samAna ve antara-bAhara meM kapaTa-rahita zuddha-bhAva yukta the| kachue ke samAna ve apanI indriyoM ko viSayoM se khIMca kara nivRtti bhAva meM sthita the| ve kamala-patra ke samAna nirlepa the, AkAza ke samAna nirapekSa the arthAt ve Atma-bhAva meM lIna the| vAyu ke samAna gRha-rahita the, candra ke samAna saumya the| sUrya ke samAna tejasvI arthAt Atmika aura daihika teja se yukta the| ve samudra ke samAna gambhIra the, pakSI ke samAna sarvathA mukta the arthAta ve anagAra-parivAra, niyata vAsa Adi se pUrNataH mukta the| mera parvata ke samAna aprakampa-anukUla aura pratikUla parISahoM meM avicala the| zarada Rtu ke samAna zuddha hRdaya vAle the, geMDe ke sIMga ke samAna ekajAta rAga-dveSa Adi vibhAvoM se rahita, arthAt ekamAtra AtmaniSTha the, bhAraNDa pakSI ke samAna apramatta-sarvathA jAgRta the| hAthI ke samAna zaktizAlI arthAt kaSAya rUpI zatruoM ko jItane meM samartha the| vRSabha ke sadRza dhairyazIla the, siMha ke samAna durdharSa kaSToM-parISahoM se aparAjeya the, pRthvI ke samAna anukUla-pratikUla zIta, uSNa Adi sabhI sparzoM ko samabhAva se sahana karane meM samartha the, ghRta dvArA bhalI bhAMti rUpa se havana kI huI agni ke samAna jJAna tathA tapa ke teja se jAjvalyamAna-dIptimAna the| They were rid of affection like a small bell-metal vessel. They were spotless like a conch. Like a soul, they had unobstructed movement. They were pure in conduct like pure gold. They were clean in their inclinations like the surface of a mitror. They had their limbs hidden like those of a tortoise. They were free from contamination like a lotus leaf. They were without a support like the sky. They were without a home like free air. They caused no pain like the beams of the moon. They were rich in (physical as well as spiritual). capacity like the sun. They were ocean in depth. They were whdly free like the birds. They were firmly rooted like Mount Meru. They were pure at heart like water in autumn. They were uniform (straight) like a rhino's horn. They were uninfatuated (ever alert) like a bharunda bird.

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60 Uvavaiya Suttam Su. 17 They were powerful like an elephant. They were patient like a bull. They were invincible like a lion. They were tolerant to sundry touches like the earth. They were always beaming like a well-fed fire. natthi NaM tesi NaM bhagavaMtANaM katthai paDibaMdhe bhavai / se a paDabaMdhe cauvvihe paNNatte / taM jahA - davvao khittao kAlao bhAvao / davvao NaM sacittAcitta - mIsiesa davvesu khettao gAme vA Nayare vA raNNe vA khette vA khale vA ghare vA aMgaNe vA kAlao samae vA AvaliyAe vA jAva ... ayaNe vA aNNatare vA dIha-kAla-saMjoge bhAvao kohe vA mANe vA mAyAe vA lohe vA bhae vA hAse vA -- evaM tesiM Na bhavai / teNaM bhagavaMto vAsAvAsavajjaM aTTha gimha-hemaMtiANi mAsANi gAme egarAiA Nayare paMcarAiA vAsI caMdaNa- samANa - kappA sama-leTThakaMcaNA sama- suha- dukkhA ihaloga-paraloga appaDibaddhA saMsAra - pAragAmI kamma- NigdhAyaNaTThAe abbhuTTiA viharati / / 17 / / una pUjanIya sAdhuoM ke kahIM para bhI kisI prakAra kA pratibandha - Asakti kA kAraNa yA rukAvaTa nahIM thI aura vaha pratibandha cAra prakAra kA kahA gayA hai / ve cAra prakAra ye haiM- dravya kI apekSA se, kSetra kI apekSA se, kAla kI apekSA se tathA bhAva kI apekSA se / dravya kI apekSA se sacitta, acitta aura mizrita dravyoM meM, kSetra kI apekSA se gAMva, nagara, jaMgala, kheta, khalihAna, ghara aura AMgana meM, kAla kI apekSA se samaya, AvalikA, ( AnaprANa, stoka, lava, muhUrta, dina-rAta, pakSa, mAsa ) ayana - cha: mAsa, anya dIrghakAlika saMyoga meM, tathA bhAva kI apekSA se krodha, mAna, mAyA, lobha, bhaya athavA hAsya meM, unakA isa prakAra kA koI pratibandha - Asakti kA hetu nahIM thA / ve zramaNa ( anagAra ) bhagavanta varSAvAsa - cAturmAsya ke cAra mahIne ko chor3akara grISma-garmI tathA hemanta - sardI ke kAla ina donoM ke ATha

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uvavAiya suttaM sU0 17 mahInoM taka gAMva meM eka dina rAta tathA nagara meM pAMca rAta nivAsa karate the| arthAt pA~caveM saptAha meM vihAra ( unatIsa dina ) karate the| candana jaise apane ko kATane vAle basUle ko bhI sugandhita banA detA hai kyoM ki candana kA svabhAva hI sugandhita banA denA hai, usI prakAra ve anagAra--sAdhu apane apakArI ke prati bhI upakAra karane kI vRtti rakhate the| athavA ve apakArI aura upakArI ina donoM ke prati rAga-dveSa-rahita samAna bhAva lie rahate the| ve miTTI ke Dhele aura svarNa ko eka samAna samajhane vAle tathA sukha aura duHkha meM samAna bhAva rakhane vAle the| ve aihika tathA pAralaukika Asakti se rahita ( anAsakta ) the| ve nAraka, tirya ca, manuSya aura devacaturvidha gati rUpa saMsAra ke pAra pahuMcane vAle, arthAt mokSAbhigAmI tathA kama kA nAza karane hetu samudyata hote hue vicaraNa karate the // 17 // These monks had no obstruction whatsoever at any place. Obstruction has been stated to be of four types, viz., of object, of space, of time and of cognition. As to object, obstruction from living organism, lifeless objects and mixed objects ; as to space, obstruction from village, town, forest, farm, room, courtyard, etc.; as to time, obstruction from eternal time (kala), unit of time (samaya), avalika, till ayana or any other longer period ; as .to cognition, obstruction from anger, pride, attachment, greed, fear and laughter. Leaving aside the four months of the rainy season, they never stayed in a village beyond one night and in a town beyond five nights. They were always alike to excreta and sandal paste, to a lump of clay and a bar of gold, to pleasure and pain. They were free from attachment to this life as well as life hereafter. They lived with a single purpose which was to annihilate totally the bondage of karma which would entitle them to liberation. '17

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Uvavaiya Suttam Su 19 anagAroM kI tapazcaryA Penances by Monks ____ tesiM NaM bhagavaMtANaM eteNaM vihAreNaM viharamANANaM ime eArUve abhiMtara-bAhirae tavovahANe hotthA / taM jahA-abhiMtarae chavihe bAhirae vi chavihe // 18 // ___ isa prakAra ke vihAra se vicaraNazIla una anagAra bhagavantoM kA yoM-isa rUpa se Abhyantara tathA bAhya tapamUlaka AcAra thaa| jaisA ki-Abhyantara tapa chaH prakAra kA hai tathA bAhya tapa bhI chaH prakAra kA hai| // 18 // While wandering, the monks were required to perform penances, external as well as internal. Internal penance has six types and external penance too has six types. 18 bAhya tapa External Proces se kiM taM bAhirae ? . bAhirae chavihe paNNatte / taM jahA-aNasaNe UNo (avamo) ariyA bhikkhA ariyA rasapariccAe kAyakilese paDisaMlINayA / vaha bAhya tapa kyA hai ? ( ve kauna-kauna se haiM ? ) bAhya tapa chaH prakAra kA kahA gayA hai / (1) anazana-AhAra nahIM karanA, (2) avamodarikA-bhUkha se kama khAnA athavA dravyAtmaka aura bhAvAtmaka sAdhanoM ko kama upayoga meM lAnA, (3) bhikSAcA-bhikSA se prApta saMyamI jIvanopayogI nirdoSa sAdhanoM-AhAra, vastra, pAtra, auSadha Adi vastuoM ko grahaNa karanA, (4) rasa parityAga-rasAsvAda se vimukha ho jAnA yA rasaprada padArthoM kA tyAga karanA, (5) kAyakleza.-sukumAratA yA

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uvavAiya sutaM sU0 19 suvidhApriyatA ko chor3ane hetu kAyika damana ke anurUpa kaSTamaya upAyoM ko svIkAra karanA, (6) pratisaMlInatA-Abhyantara aura bAhya ceSTAoM kA saMvaraNa karane hetu tadanurUpa bAhya upAyoM ko apnaanaa| What are these external penances ? External penances are six in number, which are : totally stopping the intake of food, reducing the intake of food, living on alms, giving up hankering for taste, undergoing. physical hardship, holding back effort, internal as well as external. se kiM taM aNasaNe? aNasaNe duvihe Avakahie a| pnnte| taM jahA-ittarie a. vaha anazana kyA hai ? -kitane prakAra kA hai ? anazana do prakAra kA kahA gayA hai| jaise ki-(1) itvarikamaryAdita samaya ke liye AhAra kA tyAga karanA (2) yAvatkathitajIvana paryanta AhAra kA tyAga krnaa| What it is to abstain from the intake of food. ? Abstension from food intake is of two types, viz., abstension for a certain period of time (itvarika) and abstension for the. whole life (yavatkathika). se kiM taM ittarie ? ittarie aNegavihe paNNatte / taM jahA -- cautthabhatte chaTThabhatte aTThamabhatte dasamabhatte bArasabhatte cauddasabhatte solasabhatte addhamAsie bhatte mAsie bhatte domAsie bhatte temAsie bhatte caumAsie bhatte. paMcamAsie bhatte chammAsie bhtte| se taM ittarie /

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"64 Uvavaiya Suttam Si 19 vaha itvarika kyA hai ?-kitane prakAra kA hai ? itvarika tapa aneka prakAra kA batalAyA gayA hai| jaise caturtha bhakta -eka dina-rAta ke liye AhAra kA tyAga karanA (upavAsa), SaSTha bhakta-do dina-rAta ke liye AhAra kA tyAga, nirantara do upavAsa (belA), aSTama bhakta-tIna upavAsa (telA), dazama bhakta-cAra dina ke upavAsa (caulA), dvAdaza bhakta-nirantara pA~ca dina ke upavAsa, caturdaza bhakta-chaH dina ke upavAsa, SoDaza bhakta -sAta dina ke upavAsa, arddhamAsika bhakta-pandraha dina ke upavAsa (Adhe mahIne), mAsika bhakta-eka mahIne taka nirantara-upavAsa (mAsa khamaNa), dvaimAsika bhakta-nirantara do mahIne ke upavAsa, traimAsika bhaktatIna mahIne ke upavAsa, cAturmAsika bhakta-cAra mahIne ke upavAsa, pAJcamAsika bhakta-pA~ca mahInoM ke upavAsa, pANmAsika bhakta-chaH mahInoM ke upavAsa, yaha aisA itvarika tapa hai| What is abstension from food intake for a certain period of time ? It has many forms, such as, giving up four meals, six meals, eight meals, ten meals, twelve meals, fourteen meals, sixteen meals, fasting for a month, for two months, three, four, five, six months. Such is abstension from food intake for a -certain period or itvarika type of external penance. se kiM taM Avakahie ? Avakahie duvihe pnnnntte| taM jahA-pAovagamaNe a bhasapaccakkhANe a| vaha yAvatkathika kyA hai ? usake kauna-kauna se prakAra haiM ? yAvatkathita ke do bheda kahe gaye haiN| jaise ki pAdapopagamana-kaTe hue vRkSa ke samAna sthira zarIra rahakara AjIvana AhAra kA tyAga aura bhakta pratyAkhyAna-jIvana paryanta AhAra kA tyAga krnaa|

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uvavAiya surta sU0 19 .. What is suspension of intake of food for life? It has two types, viz., after such suspension, remaining motionless like a tree till death (padapopagamana) and after such suspension he is not debarred from physical movement or movement of limbs (bhakta-pratya khyana). se kiM taM pAovagamaNe ? pAovagamaNe duvihe paNNatte / taM jahA-vAghAime a nivvApAime * a| niyamA appaDikamme / se taM pAovagamaNe / vaha pAdapopagamana kyA hai ? vaha kitane prakAra kA hai ? pAdapopagamana do prakAra kA batalAyA gayA hai| jaisA ki (1) vyAghAtima-siMha Adi prANaghAtaka prANI athavA dAvAnala Adi upadravoM ke upasthita ho jAne para jIvana bhara ke liye AhAra kA tyAga aura (2) nirvyAghAtima-vighnarahitaH-siMha, dAvAnala Adi se sambaddha upadrava na hone para bhI mRtyu-kAla ko sannikaTa jAnakara svecchA se jIvana bhara ke liye AhAra-tyAga / isa anazana meM apratikarma- zarIrasaMskAra, halana-calana. Adi kriyAoM kA tyaag| isa prakAra pAdapopagamana . yAvatkathika anazana kA vivecana hai| What is padapopagamana ? It has two types, viz., vyaghatima which is remaining motionless in the presence of a lion or forest-fire and nirvyaghatima which is remaining motionless voluntarily, particularly when one realises that death is not far ( but under no threat from a lion or fire ). As a rule, it permits no physical movement whatsoever. Such is padapopagamana. ., se kiM taM bhattapaccakkhANe ?

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Uvavaiya Suttam Sh. 19 bhattapaccakkhANe duvihe paNNatte / taM jahA-vAghAime a nivvAghAime a| NiyamA sappaDikamme / se taM bhattapaccakkhANe / se taM annsnne| vaha bhakta pratyAkhyAna kyA hai ? usake kitane bheda haiM ? bhakta pratyAkhyAna do prakAra kA batalAyA gayA hai-(1) vyAghAtima-siMha Adi prANaghAtaka prANI yA dAvAnala Adi upadrava upasthita ho jAne para jIvana bhara ke liye AhAra kA tyAga aura (2) nivryAghAtima-vighna rahita-siMha, dAvAnala Adi se sambaddha upadrava na hone para bhI matyukAla samIpa jAnakara apanI icchA se AjIvana AhAra kA tyAga krnaa| isa bhaktapratyAkhyAna meM sapratikarma zarIra saMskAra, halana-calana Adi kriyAe~prakriyAe~ niyamataH hotI haiN| yaha aisA bhakta pratyAkhyAna hai| isa prakAra yaha anazana kA svarUpa kahA gayA hai / What is bhakta-pratyakhyana ? ____It has two types, viz., vyaghatima and nirvyaghatima, (which are the same as before). 'As a rule, it permits physical movement as well as movement of limbs. Such is bhaktapratyakhyana, Such is the suspension of the intake of food. .. . se kiM taM omoariA ? omoariA duvihA pnnnnttaa| taM jahA-davvomoariA ya bhAvomoariA y| vaha avamodarikA kyA hai ? usake kitane bheda haiM ? . avamodarikA do prakAra kI kahI gaI hai| jaise ki (1) dravyaavamodarikA - khAna, pAna Adi se sambaddha padArthoM kA peTa bhara kara upayoga

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uvavAiya suttaM sU0 19 / nahIM karanA arthAt kama khAnA aura (2) bhAva-avamodarikA-AtmapratikUla yA Avezamaya bhAvoM kA vicAra-cintana meM kama upayoga krnaa| What is under-feeding (avamodarika) ? It has two types, viz., one related to object and the other to cognition (dravya and bhava). se kiM taM davvomoariA ? davvomoariA duvihA pnnnnttaa.| taM jahA - uvagaraNa-davvomoariA ya bhatta-pANa-davvomoariA y| vaha dravya-avamodarikA kyA hai ? usake kitane bheda haiM ? dravya-avamodarikA do prakAra kI kahI gaI hai| jaise ki (1) upakaraNadravya-avamodarikA-vastra, pAtra Adi dehopayogI sAmagrI kA alpa upayoga karanA, (2) bhaktapAna-avamodarikA-khAdya, svAdya, peya Adi padArthoM kA alpamAtrA meM upayoga karanA arthAt bhUkha se kama khaanaa| What is the one related to object ( dravya-avamodarlka) ? It has two types, viz., one related to things used by the monks and the other related to their intake of food. (Both are to be had in the smallest quantity. ) se kiM taM uvagaraNa-davvomoariA ? uvagaraNa-davvomoariA tivihA pnnnnttaa| taM jahA-- ege vatthe ege pAe ciyattovakaraNa-sAtijjaNayAM / se taM uvgrnndnvomoariaa|

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68 Uvavaiya Suttam Su. 19 vaha upakaraNa-dravya-avamodarikA kyA hai ? usake kitane prakAra haiM ? upakaraNa-dravya-avamodarikA ke tIna bheda batalAye gaye haiM- ( 1 ) eka vastra rakhanA, (2) eka pAtra rakhanA, (3) manonukUla nirdoSa upakaraNa rakhanA / yaha aisI upakaraNa - dravya - avamodarikA hai / What is implied by restricted use of things? It has three types, viz., first, related to cloth, second, to the begging bowl, and third, any other thing which must be pleasant, reliable and flawless. Such is dravya-avamodarika of things in use. se kiM taM bhattapANa- davvobhoariA ? bhattapANa - davvomoariA aNegavihA paNNattA / taM jahA - aTThakukku Di- aMDaga-ppamANa- mete kavale AhAramANe appAhAre / duvAlasakukkuDa- aMDaga-ppamANamette kaMbale AhAramANe avaDDho - moariA / solasa-kukku Di-aMDaga-ppamANa - mette kavale AhAramANe dubhAgapattomoariA / cauvvIsa - kukkuDi - aMDaga-ppamANa - mette kavale AhAramANe patto - moariA / ekkatIsa - kukkuDi - aMDaga - ppamANa - mette kavale AhAramANe kiMcUNo-moariA / battIsa - kukkuDi - aMDaga - ppamANamette kavale AhAramANe pamANapattA / etto egeNa vi ghAseNa UNayaM AhAramAhAremANe samaNe NiggaMthe No pakAma - rasa- bhoItti vattavvaM siA / se taM bhattapANa- davvomoariA / se taM davvomoariA / vaha bhaktapAna dravya - avamodarikA kyA bheda haiM ? ? usake kauna-kauna se bhaktapAna dravya avamodarikA aneka prakAra kI batalAI gaI haiM, jo isa prakAra haiM : murgI ke aMDe ke parimANa ke kevala ATha kavala - prAsa

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uvavAiya suttaM sU0 19 AhAra karanA alpAhAra - avamodarikA hai| murgI ke aMDe ke parimANa ke anusAra kevala bAraha grAsa AhAra karanA apArdha - Adhe se adhika avamodarikA hai| murgI ke aMDe ke parimANa ke kevala solaha kavala AhAra karanA dvibhAga prApta athavA ardha avamodarikA hai / murgI ke aMDe ke parimANa ke kevala caubIsa grAsa AhAra karanA cauthAI avamodarikA hai| murgI ke aMDe ke parimANa ke kevala ikattIsa grAsa AhAra karanA kucha kama avamodarikA hai / murgI ke aNDe ke parimANa ke kevala battIsa grAsa AhAra karane vAlA pramANa prApta pUrNa AhAra karane vAlA hai / arthAt battIsa grAsa bhojana paripUrNa AhAra kahalAtA hai| isase eka grAsa bhI kama AhAra karane vAlA zramaNanirgrantha bahuta adhika AhAra karane vAlA kahe jAne yogya nahIM hai / yaha bhaktapAna - dravya - avamodarikA hai / yaha kahA gayA hai / isa prakAra dravya - avamodarikA kA svarUpa 69 What is implied by restricted use of food? It may have many types, such as, taking eight morsels each of the size of a fowl's egg which is little intake; twelve morsels of the same size called apardha which leave more than half avamodarika; sixteen such morsels which leave half avamodarika; twenty-four such morsels which leave a quarter-avamodarika; thirty one such morsels leave only a slight avamodarika; thirty-two such morsels make one full standard meal. A monk taking even a morsel less car not be called a glutton. Such is restricted use of food. se kiM taM bhAvomoariA ? bhAvomoariA aNegavihA papNattA / taM jahA appako appamANe appamAe appalohe appasadde appamaM / se taM bhAvo - moariA / se taM omoariA / vaha bhAva avamodarikA kyA hai ? usake kauna-kauna se bheda haiM ?

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Uvaraiya Suttam Su. 19 . .. . bhAva avamodarikA aneka prakAra kI batalAI gaI haiN| jo isa prakAra hai-alpa krodha, alpa mAna ( ahaMkAra ), alpa mAyA (pravaJcanA), alpa lobha, alpa zabda-kaSAya' ke Aveza meM hone vAlI zabda pravRtti kA tyAga, alpajhaMjha-kalaha-utpAdaka vacanoM kA tyAga / yahA~ 'alpa' zabda kA prayoga abhAva yA niSedha ke artha meM huA hai| jisakA tAtparya yaha hai ki krodha, mAna Adi kA udaya to hotA hai, para sAdhaka Atmabala ke dvArA unheM TAla detA hai yA svayaM tadutpAdaka-nimittoM se haTa jAtA hai| What is the one related to congnition (bhava-avamodarika) ? It has many types such as, little anger, little pride, little attachment, little greed, little fury (word ), little animosity. Such is avamodarika. se ki taM bhikkhAyariyA ?. bhikkhAyariyA aNegavihA paNNattA / taM jahA - davvAbhiggahacarae khettAbhiggaha - carae kAlAbhiggaha - carae bhAvAbhiggaha-carae ukkhitta-carae Nikkhitta-carae ukkhitta-Nikkhitta- carae Nikkhittaukkhitta-carae vaTTijjamANa-carae sAharijjamANa-carae uvaNIacarae avaNIa-carae uvaNIa-avaNIa-carae avaNIa-uvaNIacarae saMsaTTha-carae asaMsaTTha-carae tajjAta-saMsaTTha-carae aNNAya-carae moNa-carae diTTha-lAbhie adiTTha-lAbhie puTTha-lAbhie apuTTha-lAbhie bhikkhA - lAbhie abhikkha - lAbhie aNNa - gilAyae ovaNihie parimita-piMDa-vAie suddhasaNie sNkhaayttie| se taM bhikkhaayriyaa| vaha bhikSAcaryA kyA hai ? usake kauna-kauna se bheda haiM ? bhikSAcaryA aneka prakAra kI batalAI gaI haiM jo isa prakAra haiM: dravyAbhigrahacaryA-khAne-pIne se sambandhita vastuoM ke viSaya meM vizeSa pratijJA krnaa| amuka vastu amuka sthiti meM prApta ho to use grahaNa karanA isa prakAra bhikSA

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71 uvavAiya suttaM sU0 19 . ke sandarbha meM kaThora abhigraha svIkAra krnaa| kSetrAbhigrahacaryA-grAma, nagara, sthAna vizeSa Adi se sambaddha pratijJA svIkAra karanA / kAlAbhigrahacaryAprathama prahara, dvitIya prahara Adi samaya se sambaddha pratijJA svIkAra karanA / bhAvAbhigrahacaryA-hAsya, gAna, vinoda aura vArtA Adi meM saMlagna strIpuruSa se sambaddha pratijJA svIkAra karanA / utkSiptacaryA-bhojana pakAne ke bartana se gRhastha ke apane prayojana hetu nikAlA huA AhAra lene kA abhigraha-pratijJA svIkAra krnaa| nikSiptacaryA-bhojana pakAne ke bartana se nahIM nikAlA huA AhAra lene kI pratijJA krnaa| utkSiptanikSiptacaryA-bhojana pakAne ke bartana se nikAla kara vahIM yA anyatra rakhA huA AhAra, athavA apane prayojana se nikAlA huA yA nahIM nikAlA huA ina donoM prakAra kA AhAra grahaNa karane kI pratijJA karanA / nikSiptautkSipta caryA-bhojana pakAne ke bartana meM se nikAla kara anya sthAna para rakhA huA, phira usI meM se uThAyA huA AhAra lene kA abhigraha-pratijJA liye rhnaa| vartivyamAna caryA-khAne ke liye parose hue AhAra meM se bhikSA grahaNa karane kI pratijJA svIkAra krnaa| saMhiyamANacaryA jo bhojana ThaMDA karane ke liye vastra, pAtra Adi meM phailAyA gayA ho, phira sameTa kara pAtra Adi meM DAlA jA rahA ho, aise bhojana meM se AhAra grahaNa karane kI pratijJA svIkAra krnaa| upanIta caryA-kisI ke dvArA kisI ke liye upahAra rUpa meM preSita kI gaI bhojana sAmagrI meM se bhikSA grahaNa karane kI pratijJA krnaa| apanItacaryA-kisI ko dI jAne vAlI bhojana-sAmagrI meM se nikAla kara anyatra rakhI huI meM se AhAra grahaNa karane kI pratijJA liye rhnaa| upanItApanItacaryA sthAnAntarita kI huI bhojanopahArasAmagrI meM se bhikSA grahaNa karane kI pratijJA liye rahanA yA bhikSAdAtA dvArA pahale kisI apekSA se guNa tathA bAda meM kisI apekSA se durguNa kathana ke sAtha dI jAne vAlI bhikSA svIkAra karane kA abhigraha-pratijJA lenaa| apanItopanItacaryA-kisI ke liye upahAra-bheMTa rUpa meM preSita karane hetu alaga rakhI huI bhojya-sAmagrI meM se bhikSA lene kI pratijJA liye rahanA yA bhikSA pradAtA dvArA pahale kisI apekSA se durguNa tathA bAda meM kisI apekSA se sadguNa kathana ke sAtha dI jAne vAlI bhikSA svIkAra karane kA abhigraha-pratijJA krnaa| saMsRSTa 'caryA-lipta hAtha Adi se dI jAne vAlI bhikSA svIkAra karane kI pratijJA rkhnaa| asaMsaSTa caryAalipta-svaccha hAtha Adi se dI jAne vAlI bhikSA lene kI pratijJA svIkAra

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Uvavaiya Suttam Su. 19 karanA / tajjAta-saMsRSTacaryA - diye jAne vAle padArtha se saMbhRta-lipta hAtha Adi se diye jAne vAle AhAra ko grahaNa karane kI pratijJA karanA / ajJAtacaryA - apane ko aparicita rakha kara niravadya bhikSA svIkAra karane kI pratijJA karanA / maunacaryA - svayaM mauna raha kara bhikSA grahaNa karane kA abhigraha - pratijJA lenA / dRSTalAbha - dikhAI detA AhAra lene kI pratijJA svIkAra karanA yA pUrva kAla meM dekhe hue dAtA ke hAtha se bhikSA svIkAra karane kI pratijJA lenA / adRSTalAbha - pUrva kAla meM nahIM dekhA huA AhAra yA pahale nahIM dekhe hue dAtA dvArA diyA jAtA AhAra grahaNa karane kI pratijJA liye rahanA / karane kI binA pUche hI dI jAne bhikSAlAbha - bhikSA abhigraha - pratijJA kara lAyA ho usa pRSTalAbha - 'zramaNa, Apako kyA AhAra deM, yoM pUcha kara diyA jAne vAlA AhAra grahaNa pratijJA svIkAra karanA / apRSTa lAbha vAlI bhikSA grahaNa karane kI pratijJA lenA / mAMga kara lAye hue tuccha AhAra grahaNa karane kA svIkAra karanA athavA dAtA jo bhikSA meM mAMga bhojana meM se AhAra grahaNa karane kI pratijJA kiye rahanA / abhikSAlAbhabhikSA-lAbha se viparIta AhAra grahaNa karane kI pratijJA rkhnaa| annaglAyaka -- rAta kA ThaMDA-bAsI AhAra meM se bhikSA lene kI pratijJA karanA / upanihita - bhojana karate hue gRhastha ke samIpa rakhe hue AhAra meM se bhikSA svIkAra karane kI pratijJA pAtika - alpa AhAra grahaNa karane kI pratijJA liye zaMkA Adi doSoM se rahita yA vyaJjana Adi se rahita zuddha AhAra lene kI pratijJA svIkAra karanA / saMkhyAdattika - pAtra meM AhAra-kSepaNa - DAlane kI sAMkhyika maryAdA ke anusAra bhikSA grahaNa karane kI pratijJA rakhanA yA kaTorI, kar3achI Adi dvArA pAtra meM DAlI jAtI bhikSA kI avicchinna dhArA - kI maryAdA ke anurUpa bhikSA lene kI pratijJA karanA / yaha bhikSAcaryA kA svarUpa hai / karanA / parimita - piNDa rahanA / zuddhaiSaNika 72 - What is it to live on alms ? or It has many types, such as, related to object, related to space, related to time and related to cognition ; one related to living on food obtained from the householder's own dish ; or one living on food before any

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uvavAiya suttaM sU0 portion of it has been taken out of the pot in which it has been cooked; or one living on food taken out of the pot or not so taken out; or one living on food which is in the process of being deposited on the householder's dish; or one living on food fully served on the house-holder's dish; or one living on food which was spread on the dish to cool and which is in the process of being recollected; or related to one who is resolved to share food sent by one person to another; or one who is resolved to share food given for another, or shifted from one place to another; or one who is resolved to share food which is removed to another or food which first arrived and was then shifted or food which was first extolled and then decried; or one who is resolved to share food which is separately kept for somebody or which is meant to be a gift for somebody or which was first shifted and then brought or which was first decried and then extolled; or one who is resolved to receive food from a hand which is full, or one who is resolved to receive food from a hand which is clean or one who is resolved to receive food from a hand which is full with the same food; or one who is resolved to receive food from a stranger; or one who is resolved to receive food silently or from a silent donor; or one who is resolved to receive food which is visible, or from a donor seen first; or one who is resolved to receive food which he has not seen, or from a donor whom he has never known; or one who is resolved to accept food only when he is addressed as follows: "Oh monk! What may I offer thee?"; or one who is resolved to accept food without being addressed; or one who is resolved to accept a beggar's (mean) food; or one who is resolved to accept food which is not even worthy of a beggar i. e., food unsuitable for human consumption; or one who is resolved to accept food cooked on the previous day; or one who is resolved to accept food which remains on the dish after one has eaten (remnant food); or one who accepts little food, or pure food, or food which is counted at the time of the offer. Such is living on alms. 73

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Uvavaiya Suttam Sh. 19 se ki taM rasa-pariccAe ? rasa-pariccAe aNegavihe paNNatte / taM jahA-Nibvi(ya)tie paNIa - rasa - pariccAe AyaMbilae AyAmasitthabhoI arasAhAre virasAhAre aMtAhAre paMtAhAre luuhaahaare| se taM rasapariccAe / vaha rasa parityAga kyA hai ? usake kitane bheda haiM ? rasa parityAga ke aneka bheda kahe gaye haiM jo isa prakAra haiM : nirvikRtikaghRta, dUdha, dahI, tathA gur3a-zakkara se rahita AhAra krnaa| praNIta-rasa parityAga-jisase ghRta, dUdha, cAsanI Adi kI bUndeM TakapatI hoM aise AhAra kA tyAga krnaa| AyaMbila-AcAmAmla-mirca-masAle aura ghRta, dUdha, dahI, tela, gur3a Adi se rahita roTI, bhAta Adi rUkhA-sUkhA padArtha athavA bhunA huA anna acitta pAnI meM bhigokara dina meM eka bAra khaanaa| AyAmamasikthabhojI-osAmAna tathA usameM sthita anna-kaNa sItha mAtra . kA AhAra krnaa| arasAhAra-rasa rahita yA hIMga, jIrA Adi se binA chauMkA huA AhAra grahaNa krnaa| virasAhAra-bahuta purAne anna se, jo svabhAvataH svAda athavA rasa se rahita ho gayA ho, banA huA AhAra grahaNa krnaa| antAhAra-atyanta hI halkI jAti ke anna se bane hue AhAra ko grahaNa krnaa| prAntAhAra-bhojana kara lene ke pazcAt bacAkhucA AhAra grahaNa karanA yA bahuta hI halkI jAti ke anna se banA huA AhAra grahaNa krnaa| rukSAhAra-rukhA-sUkhA AhAra lenaa| yaha rasa parityAga kA svarUpa kahA gayA hai| . What is renunciation of taste ? It has many types, viz., giving up food containing clarified butter ( ghee), oil, milk, curd or jaggery, or giving up food wherefrom ( being excessive ) clarified butter, oil, (till jaggery) drops ; or living on food which is not spiced or on fried grains/puffed grains soaked in water, or one who lives on grain particles ( broken grains); or one who lives on food without good taste, or one who

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uvavAiya suttaM sU0 19 75 lives on food prepared from old grains, or one who lives on food which is cheap ( mean), or one who lives on the remnant of cheap food, or one who lives on coarse food. Such is renunciation of taste. se ki taM kAyakilese ? kAyakilese aNegavihe paNNatte / taM jahA--ThANaTThitie ThANAie ukkuDu- AsaNie paDimaTThAI vIrAsaNie nesajjie daMDAyae lauDasAI AyAvae avAuDae akaMDuae aNiThThahae savva-gAyaparikamma-vibhUsa-vippa-mukke / setaM kAyakilese / vaha kAyakleza kyA hai ? vaha kitane prakAra kA hai ? kAyakleza aneka prakAra kA batalAyA gayA hai, jo isa prakAra hai : sthAna sthitika-eka hI taraha se khar3e yA eka hI Asana meM baiThe rhnaa| utkuTukAsanika-puTThoM ko bhUmi para na TikAte hue kevala pAMvoM ke bala para hI baiThane kI sthiti meM susthira rahanA aura donoM hAthoM kI aMjali bAMdhe rakhanA / pratimAsthAyI -- mAsika Adi bAraha pratimAeM svIkAra krnaa| vIrAMsanika-bhUmi para. paira TikAkara siMhAsana ke samAna baiThane kI sthiti meM rhnaa| arthAt jaise koI vyakti siMhAsana para baiThA huA ho, usake nIce se siMhAsana nikAla lene para bhI vaisI hI sthiti meM susthira rhnaa| naiSadyika -palAthI lagAkara yA puDhe TikAkara baitthnaa| AtApakasUrya Adi ke tApa se zarIra ko AtApanA phuNcaanaa| aprAvRtaka-zarIra ko kapar3e Adi se nahIM ddhNknaa| akaNDUyaka- khujalI calane para bhI zarIra ko nahIM khujlaanaa| aniSThIvaka-thUka Ane para bhI nahIM thuuknaa| sarvagAtra parikarma vibhUA vipramukta-zarIra ke sabhI saMskAra, sajjA-vibhUSA Adi se vimukta rhnaa| What is hardship of the body ? It has many types, viz., remaining fixed (unmoved )

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Uvavaiya Suttam Sh. 19 on the seat, sitting in utkufuka posture, undergoing month-long fasts, sitting in virasana. posture, squatting, giving exposure to himself in heat and cold, remaining unclad, not itching the body, never spitting and neglecting body care in all respects (or not decorating or taking care of the body in any way). Such is hardship of the body. se kiM taM paDisaMlINayA ? . . paDisalINayA caumvihA paNNattA / taM jahA--iMdia-paDisaMlINayA kasAya-paDisalINayA joga-paDisaMlINayA vivitt-synnaasnnsevnnyaa| vaha pratisaMlInatA kyA hai ? . vaha kitane prakAra kI hai ? pratisaMlInatA cAra prakAra kI batalAI gaI haiM, jo isa prakAra hai : (1) indriya-pratisaMlInatA-indriyoM kI ceSTAoM kA nirodha karanA, (2) kaSAya-pratisaMlInatA--krodha, mAna, mAyA aura lobha ke AvegoM kA nirodha karanA, (3) yoga-pratisaMlInatA-mana, vacana aura kAya kI pravRttiyoM kA nirodha karanA, (4) vivikta-zayanAsana-sevanatA-ekAnta sthAna meM nivAsa krnaa| What is the restraint called pratisamlinata ? : __It has four types, viz., restraint of the sense-organs, restraint of passions, restraint of activities and living a solitary life. se kiM taM iMdiya-paDisalINayA ? iMdiya - paDisalINayA paMcavihA pnnnnttaa| taM jahA- soiMdiya - visaya-payAra - niroho vA soiMdiya-bisaya-pattesu atthesu

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uvavAiya suttaM sU0 19 .. rAga-dosa-niggaho vaa| cakkhidiya - visaya - payAra - niroho vA cakkhidiya-visaya-pattesu atthesu rAga-dosa-niggaho vaa| pANiMdiyavisaya-payAra-niroho vA ghANidiya-visaya-pattesu atthesu rAga-dosaniggaho vA / jibhiMdiya-visaya-payAra-niroho vA jibhiMdiyavisaya-pattesu atthesu rAga-dosa-niggaho vaa| phAsiMdiya-visayapayAra-niroho vA phAsidiya-visaya-pattesu atthesu rAga-dosa-niggaho vaa| se taM iMdiya-paDisaMlINayA / vaha indriya pratisaMlInatA kyA hai ? usake kitane bheda haiM ? indriya pratisaMlInatA pA~ca prakAra kI batalAI gaI hai, jo isa prakAra haiM : (1) zrotrendriya viSaya pracAra nirodha-kAnoM ke viSaya zabda meM pravRtti kA nirodha karanA arthAt zabda zravaNa na karanA yA zrotrendriya ko zabda rUpa meM prApta priya aura apriya, anukUla evaM pratikUla viSayoM meM rAga-dveSa ke saMcAra kA nirodha karanA, use rokanA, (2) cakSurindriya viSaya pracAra nirodha-A~khoM ke viSaya rUpa meM pravRtti ko rokanA arthAt rUpa nahIM dekhanA yA anAyAsa dRSTa priya va apriya, sundara aura asundara rUpAtmaka viSayoM se udAsIna rahanA, unameM rAga-dveSa ke saMcAra ko rokanA, (3) ghANendriya viSaya pracAra nirodha-nAka ke viSaya surabhi gandha aura durabhi gandha meM pravRtti ko rokanA yA ghANendriya ko prApta sugandha-durgandha svarUpa viSayoM meM rAga aura dveSa ke saMcAra kA nirodha karanA, una viSayoM se udAsIna rahanA, (4) jihvendriya viSaya pracAra nirodha-jIbha ke viSaya rasa meM pravRtti ko rokanA yA jIbha se prApta svAda-asvAda rasAtmaka viSayoM meM rAga-dveSa ke saMcAra ko rokanA, usa ora se udAsIna rahanA, (5) sparzendriya viSaya pracAra nirodha-tvacA ke viSaya sparza meM pravRtti ko rokanA yA sparzendriya ko prApta anukUla-pratikUla evaM sukhAtmaka-duHkhAtmaka viSayoM meM rAga-dveSa ke saMcAra kA nirodha karanA, usa ora se udAsIna rhnaa| yaha indriya pratisaMlInatA kA svarUpa hai / What is the restraint of the organs of sense ?

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Uvavaiya Suttam Su. 19 It has five types, viz., not to hear and not to be swayed by love and malice even when heard. Not to see and not to be swayed by love and malice even when seen. Not to smell and not to be swayed by love and malice even when smelt. Not to taste and not to be swayed by love and malice even when tasted. Not to touch and not to be swayed by love and malice even when touched. se kiM taM kasAya-paDisaMlINayA ? kasAya - paDisaMlINayA caunvihA paNNattA / taM jahA - kohassudaya-niroho vA udaya-pattassa vA kohassa viphalI-karaNaM / mANassudaya-niroho vA udaya-pattassa vA mANassa viphalI-karaNaM / mAyA-udaya-niroho vA udaya-pattassa vA mAyAe viphalI-karaNaM / lohassudaya-niroho vA udaya-pattassa vA lohassa viphalI-karaNaM / se taM kasAyapaDisaMlINayA / vaha kaSAya pratisaMlInatA kyA hai ? baha kitane prakAra kI hai ? kaSAya pratisaMlInatA cAra prakAra kI batalAI gaI hai, vaha isa prakAra haiM : (1) krodha ke udaya kA nirodha karanA arthAt krodha ko nahIM uThane denA athavA udaya prApta-uThe hue krodha ko niSphala karanA, use niSprabhAva banAnA, (2) mAna ke udaya kA nirodha karanA arthAt mAna ko ubhAra meM nahIM Ane denA athavA udaya prApta ahaMkAra ko viphala-prabhAva zUnya banAnA, (3) mAyA ke udaya kA nirodha karanA arthAt mAyA ko nahIM ubharane denA athavA udayaprAptamAyA ko viphala-prabhAva zUnya banAnA, (4) lobha ke udaya kA nirodha karanA arthAt lobha ko nahIM uThane denA athavA udaya prApta lobha ko viphala-prabhAva rahita banA denaa| yaha kaSAya pratisaMlInatA kA svarUpa hai| What is the restraint of passions ? . It has four types, viz., to check anger and make it nuga. tory. To check pride and make it nugatory. To check attach

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uvavAiya suttaM sU0 19 . ment and make it nugatory. To check greed and make it nugatory. se ki taM joga-paDisaMlINayA ? joga-paDisaMlINayA tivihA paNNattA / taM jahA - maNa-jogapaDisaMlINayA vaya-joga-paDisalINayA kAya-joga-paDisaMloNayA / vaha yoga pratisaMlInatA kyA hai ? usake kitane prakAra hai ? yoga pratisaMlInatA tIna prakAra kI batalAI gaI haiN| vaha isa prakAra hai : (1) manoyoga pratisaMlInatA, (2) vacana-yoga pratisaMlInatA, (3) kAyayoga prtisNliintaa| What is the restraint of activity ? It has three types, viz., restraint on the activity of mind, restraint on the activity of words and restraint on the activity of body. se kiM taM maNa-joga-paDisaMlINayA ? maNa-joga-paDisaMlINayA akusala-maNa-Niroho vA kusala-maNaudIraNaM vaa| se taM mnn-jog-pddisliinnyaa| vaha manoyoga pratisaMlInatA kyA hai ? akuzala-azubha durvicArapUrNa mana kA nirodha karanA arthAt mana meM bure vicAroM ko nahIM Ane denA athavA kuzala/zubha-suvicAra pUrNa mana kA pravartana karanA, mana meM sad vicAroM ko lAte rahane kA abhyAsa karanA manoyoga pratisaMlInatA hai| yaha manoyoga pratisaMlInatA kA svarUpa hai| What is the restraint on the activity of mind ?

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80 uvavaiya Suttarh Sa 19 It includes restraint on evil thought and cultivation of noble thought. se kiM taM vaya - joga - DisalINayA ? vaya - joga-paDisaMlINayA akusala -vaya-giroho vA kusala -vayaudIraNaM vA / setaM vaya - joga - paDisaMlINayA / vaha vacanayoga pratisaMlInatA kyA hai ? usakA kyA svarUpa hai ? akuzala - durvacana kA nirodha karanA, azubha vacana nahIM bolanA athavA kuzala vacana - sadvacana bolane kA abhyAsa karanA vacana yoga pratisaMlInatA hai / yaha vacana yoga pratisaMlInatA kA svarUpa hai / What is the restraint on the activity of words? It includes restraint on unwholesome words and use of wholesome words. se kiM taM kAya - joga - paMDisaMlINayA ? kAya-joga-paDisaMlINayA jaNNaM susamAhia - pANipAe kummo iva guttiMdiya savva- gAya - paDilINe ciTThai / se taM kAya-joga-paDisaMlINayA | ( se taM joga - paDilINayA / ) vaha kAyayoga pratisaMlInatA kyA hai ? hAtha, paira Adi ko susthira kara, kachue ke samAna apanI indriyoM ko "gopana kara, sAre zarIra ko saMvRtta kara arthAt pravRttiyoM se khIMca kara susthira honA, kAyayoga pratisaMlInatA hai / yaha yoga pratisaMlInatA kA svarUpa kahA gayA hai / What is the restraint on the activity of body?

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uvavAiya suttaM sU0 19.. ... It includes making hands and feet motionless, withholding the organs of sense and restraining all the limbs. se kiM taM vivitta-sayaNAsaNa-sevaNayA ? vivitta-sayaNAsaNa-sevaNayAe jaM NaM ArAmesu ujjANesu devakulesu sabhAsu pavAsu paNiya-gihesu paNiasAlAsu itthI-pasu-paMDagasaMsatta-virahiyAsu vasahIsu phAsuesaNijja-poDha-phalaga-sejjA-saMthAragaM uvasaMpajjittA NaM viharai / se taM pddisNliinnyaa| se taM bAhirae tave / / 19 // . vaha vivikta zayyAsana sevanatA kyA hai ? ArAma-puSpapradhAna bagIcA, udyAna-phUla, phala Adi se yukta bar3e-bar3e vRkSoM se suzobhita bagIcA, devakula-deva mandira, chatariyA~, sabhA-logoM ke vicAra-vimarza hetu ekatra hone kA sthAna-vizeSa, prapA-pyAU, paNita-gRha-bartana bhANDa Adi kraya-vikrayocita vastue~ rakhane ke ghara arthAt godAma, paNitazAlAkraya-vikraya karane vAle logoM ke Thaharane hetu yogya gRha vizeSa, aise sthAnoM meM, jo strI, pazu aura napusaka kI saMsakta-yuktatA yA saMsarga se rahita ho, prAsuka-nirjIva, acitta, aiSaNIya-saMyamI vyaktiyoM ke dvArA grahaNa karane yogya, nirdoSa pITha, phalaka--kASTha kA paTTa, zayyA-paira phailAkara zayana kiyA jA sake aisA bichaunA, tRNa, ghAsa Adi kA kucha choTA-sA bichaunA prApta kara vicaraNa karanA, sAdhanA-pradhAna jIvana-yApana karanA vivikta zayanAsanasevanatA hai| yaha pratisaMlInatA kA svarUpa kahA gayA hai| yahAM bAhya-tapa kA varNana pUrNa hotA hai, sampanna hotA hai||| 19 // What is it to use a prescribed lodge and bed ? A garden, an orchard, a temple, an assembly-hall, a waterstorage, a store, a market centre, which is free from the presence of women, animals or eunuches constitute a prescribed. lodge. A piece of wood to support the back, a bed just enough to lie on and a small cushion made from dry hay constitute a prescribed bed. Such is external penance. 19 .

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* Uvavaiya Suttam sa. 20 Abhyantara tapa Internal Penance se kiM taM abhiMtarae tave ? .. abhiMtarae tave chavihe paNNatte / taM jahA-pAyacchittaM viNao veyAvaccaM sajjhAo jhANaM viussggo| .. . vaha Abhyantara tapa kyA hai ? vaha kitane prakAra kA hai ? . Abhyantara tapa chaH prakAra kA kahA gayA hai| vaha isa prakAra hai : (1) prAyazcitta, (2) kinaya, (3) vaiyAvRtya, (4) svAdhyAya, (5) dhyAna, (6) vyutsrg| . Internal penance is said to be of six types, viz., atonement, humility, sharing food with fellow monks, reading of texts, meditation/concentration and giving up attachment for mundane life. se kiM taM pAyacchitte ? pAyacchitte dasavihe paNNatte / taM jahA-AloaNArihe paDikkamaNArihe tadubhayArihe vivegArihe viussaggArihe tavArihe chedArihe mUlArihe aNavaThThappArihe paarNciaarihe| se taM pAyacchitte / vaha prAyazcitta kyA hai ? vaha kitane prakAra kA hai ? prAyazcitta dasa prakAra kA batalAyA gayA hai, jo isa prakAra hai : (1) AlocanAI-gamana, Agamana, bhikSA, pratilekhana Adi dainika kAryoM meM

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uvavAiya suttaM sU0 20 / lagane vAle doSoM ko guru yA jyeSTha sAdhu ke samakSa prakaTa karanA, una doSoM kI AlocanA karanA AlocanA prAyazcitta hai| (2) pratikramaNAha-pAMca samiti aura tIna gupti ke sambandha meM sahasAkAritva Adi se lagane vAle doSoM ke sandarbha meM 'micchA me dukkar3a' merA duSkRta yA pApa mithyA ho, niSphala ho, isa prakAra cintanapUrvaka pazcAttApa karanA pratikramaNAha prAyazcitta hai| (3) tadubhayAha-AlocanA aura pratikramaNa ina donoM se hone vAlA prAyazcitta tadubhayAha kahalAtA hai| (4) vivekAha-jJAna pUrvaka tyAga ke dvArA hone vAlA prAyazcitta vivekAha hai| (5) vyutsarhikAyotsarga ke dvArA niSpanna hone vAlA prAyazcitta vyutsarhi hai arthAt mala-mUtra Adi ke pariSThApana meM, nadI pAra karane meM anivAryataH Asevita doSoM kI vizuddhi ke liye yaha prAyazcitta liyA jAtA hai| (6) tapo'rha--sacitta vastu ko . sparza karane, Avazyaka Adi samAcArI, pratilekhana, pramArjana Adi nahIM karane se jo doSa laga jAte haiM, unakI zuddhi ke liye yaha tapo'rha prAyazcittaM liyA jAtA hai| (7) chedAha-- sacitta-virAdhanA, pratikramaNa-aMkaraNatA Adi ke kAraNa lage hue doSoM kI zuddhi-hetu yaha chedAha . prAyazcitta hai| isa prAyazcitta meM pA~ca dina se lekara chaH mahIne taka ke dIkSA-paryAya kI nyUnatA karane kA vidhAna hai| (8) mUlAha-prAyazcitta yogya dUSita sthAna ke tIna bAra sevana, maithana, rAtri bhojana Adi ke dvArA caritra bhaMga, kisI bhI mahAvrata kA jAnabUjha kara khaNDana karane para jo punaH dIkSA dI jAtI hai, use mUlAI prAyazcitta kahate haiN| (9) anavasthApyAha-prAyazcitta ke rUpa meM diye gae. amuka prakAra ke viziSTa tapa ko jaba taka na kara liyA jAe, taba taka usa zramaNa kA saMgha se sambandha viccheda rakhanA, use punaH dIkSA nahIM denA, yaha anavasthApyAI prAyazcitta kahalAtA hai| (10) pArAJcikAha-saMgha se sambandha viccheda kara aura viziSTa tapa kA anuSThAna karAkara gRhastha bhUta . banAnA mahAvratoM kI punaH pratiSThApanA karanA pArAJcikAI prAyazcitta hai| isa prakAra yaha prAyazcitta kA svarUpa hai / What is atonement ? It has ten types, viz., submission to/discussion with the spiritual master (preceptor) of lapses in daily routine, prati

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Uvaraiya Suttam sa. 20 kramana or self-confession of lapses pertaining to samitis and guptis, a combination of the two, (in case there is an evil dream which may have defiled a great vow) atonement through renunciation or non-use, kayotsarga or causing hardship to the body (through the control of respiration so that even the bodysense ceases), atonement by external penance like fasting, demotion in seniority in the order of monks, fresh initiation, temporarily cutting off relation with the body of monks till one has performed the penance (during which period one is neither a full monk nor returned to the household order) and performing a prescribed penance after cutting off relation with the order of monks. Such are the atonements. se kiM taM viNae ? viNae sattavihe paNNatte / taM jahA-NANaviNae daMsaNaviNae carittaviNae maNaviNae vaiviNae kAyaviNae logovayAraviNae / vaha vinaya kyA hai ? usake kauna-kauna se bheda haiM ? vinaya sAta prakAra kA batalAyA gayA hai| vaha isa prakAra hai : (1) jJAna vinaya, (2) darzana vinaya, (3) cAritra vinaya, (4) mano vinaya, (5) vacana vinaya, (6) kAya vinaya, (7) lokopacAra vinaya / What is humility ? It has seven types, viz., humility of knowledge, humility of faith, humility of conduct, humility of mind, humility of words, humility of body and bumility in behaving with others. se kiM taM NANaviNae ? .... NANaviNae paMcavihe paNNatte / taM jahA-AbhiNibohiyaNANa

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uvavAiya suttaM sU0 20 : viNae suaNANaviNae ohiNANaviNae maNapajjavaNAviNae kevala nnaannvinne| (se taM nnaannvinne|) vaha jJAna vinaya kyA hai ? vaha kitane prakAra kA hai ? jJAna vinaya pAMca prakAra kA batalAyA gayA hai : (1) Abhinibodhika jJAna--mati jJAna vinaya, (2) zruta jJAna vinaya, (3) avadhi jJAna vinaya, (4) manaHpayi jJAna vinaya, (5) kevala-jJAna vinaya / ina pAMca jJAnoM kI yathArthatA mAnate hue inake liye vinamra bhAva se yathAzakti puruSArtha krnaa| krnaa| What is humility of knowledge ? It has five types, viz., humility of perceptual knowledge, of scriptural knowledge, of extra-sensory knowledge, of telepathic knowledge and of absolute knowledge. : se kiM taM daMsaNaviNae ? dasaNaviNae duvihe paNNatte / taM jahA-sussusaNAviNae aNaccAsAyaNAviNae / vaha darzana vinaya kyA hai ? usake kitane bheda haiM ? darzana vinaya do prakAra kA kahA gayA hai| vaha isa prakAra hai : . (1) zuzrUSaNA vinaya, (2) anatyAzAtanA vinaya / What is humility of faith ? It has two types, viz., sugrusana-vinaya or undistorted fulfilment of faith and anatyasatana-vinaya or humility free from flaw.

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86 Uvavaiya Suttam Su. 20 se kiM taM sussusaNAviNae ? sussusaNAviNae aNegavihe paNNatte / taM jahA -- abbhuTThANe i vA AsaNAbhiggahe i vA AsaNappadANe i vA sakkAre i vA sammANe ivA kiikamme i vA aMjalipaggahe i vA eMtassa aNugacchaNayA Thiassa pajjuvA saNayA gacchaMtassa paDisaMsAhaNayA / se taM sussusaNAvie / vaha zuzrUSaNA-vinaya kyA hai ? vaha kitane prakAra kA hai ? zuzrUSaNA-vinaya aneka prakAra kA kahA gayA hai| jo isa prakAra hai : abhyutthAna ---- gurujanoM yA guNIjanoM ke Ane para unheM Adara dene hetu khar3e honA, AsanAbhigraha - - gurujana jahA~ baiThanA cAheM, vahA~ para Asana bichAnA -- rakhanA, Asana - pradAna -- gurujanoM ko Asana denA, gurujanoM kA satkAra karanA, sammAna karanA, yathAvidhi vandana- namana karanA, koI bAta svIkAra yA asvIkAra karate samaya hAtha jor3anA, Ate hue gurujanoM ke sAmane jAnA, baiThe hue gurujanoM ke samIpa baiThanA, unakI sevA karanA, jAte hue gurujanoM ko pahu~cAne jAnA / yaha zuzrUSaNA - vinaya kA svarUpa hai / * What is susrusana vinaya ? It has many types, viz., to stand up when an elder or superior person arrives, to carry cushion/stool for elders to sit on, and to spread it wherever desired, to offer them clothes, to show them respect, to pay them homage and obeisance as prescribed, to fold palms at the time of agreeing or disagreeing, to receive elders by going a few steps forward, to be in full attention in the presence of the elders, and to go with them a few steps when they go and see them off with due respect. Such is susrusana-vinaya. se kiM taM aNaccAsAyaNAviNae ? aNaccAsAyaNAviNae paNatAlisavihe paNNatteM / taM jahA - arahaMtANaM

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uvavAiya suttaM sU0 20 aNaccAsAyaNayA arahaMtapaNNattassa dhammassa aNaccAsAyaNayA Ayari yANaM aNaccAsAyaNayA evaM uvajjhAyANaM therANaM kulassa gaNassa saMghassa kiriANaM saMbhogiassa AbhiNibohiyaNANassa suaNANassa ohiNANassa maNapajjavaNANassa kevalaNANassa / eesiM ceva bhakti - bahumANe eesiM ceva vaNNasaMjalaNayA / se taM aNaccAsAyaNAviNae / 87 vaha anatyAzAtanA vinaya kyA hai ? vaha kitane prakAra kA hai ? " anatyAzAtanA vinaya ke paiMtAlIsa bheda kahe gaye haiM / ve isa prakAra haiM : (1) arhatoM ( arihaMtoM ) kI AzAtanA nahIM karanA, Atma- guNoM kA ghAtaka nAza karane vAle avahelanApUrNa kArya nahIM karanA, (2) arihantoM ke dvArA batalAye gaye dharma kI AzAMtanA nahIM karanA, (3) AcAryoM kI AzAtanA nahIM karanA, (4) upAdhyAyoM kI AzAtanA nahIM karanA, (5) sthaviroM - jJAna aura cAritra meM vRddhiprApta, vayovRddha zramaNoM kI AzAtanA nahIM karanA, (6) kula kI AzAtanA nahIM karanA, (7) gaNa kI AzAtanA nahIM karanA, (8) saMgha kI AzAtanA nahIM karanA, ( 9 ) kriyAvAn kI AzAtanA nahIM karanA, (10) sAMbhogika - jisa gaccha ke zramaNa ke sAtha vandana, namana, AhAra-AcAra Adi pArasparika vyavahAra hoM, usa gaccha ke zramaNa yA samAna AcAra vAle zramaNa kI AzAtanA nahIM karanA, (11) Abhinibodhika - matijJAna kI AzAtanA nahIM karanA, (12) zrutajJAna kI AzAtanA nahIM karanA (13) avadhijJAna kI AzAtanA nahIM karanA, (14) manaH paryava jJAna kI AzAtanA nahIM karanA, (15) kevala jJAna kI AzAtanA nahIM karanA / ina pandraha kI bhakti - upAsanA, bahumAna, sadguNoM ke prati vizeSa bhAvAnurAga rUpa pandraha bheda tathA ina pandraha kI yazasvitA, prazasti aura guNotkIrtana rUpa aura pandraha bheda isa prakAra anatyAzAtanA vinaya ke kula milA kara paiMtAlIsa bheda hote haiM / What is anatyasatana vinaya ? It has forty-five types, viz., not to behave wrongly towards

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88 Uvavaiya Suttam St. 20 the Arihantas, not to show disrespect to reilgion propounded by the Arihantas, not to behave wrongly towards the head of the order (acarya), preceptor (upadhyaya)), senior monks, kula, gana, sangha, superior monks, monks of similar rank who are fulfilling a similar code, towards perceptual knowledge, scriptural knowledge, extra-sensory knowledge, telepathic knowledge and absolute knowledge (total 15), a similar number for devotion and a similar number for attaining fame/reputation. Such is anatyasatana-vinaya. se kiM taM carittaviNae ? carittaviNae paMcavihe paNNatte / taM jahA--sAmAia-carittaviNae cheovaTThAvaNia - carittaviNae parihAravisuddhi - carittaviNae suhumasaMparAya-carittaviNae ahkkhaay-crittvinne| se taM crittvinne| vaha cAritra-vinaya kyA hai ? usake kitane bheda haiM ? cAritra vinaya pA~ca prakAra kA kahA gayA' hai, jo isa prakAra hai: (1) sAmAyika cAritra vinaya, (2) chedopasthApanika cAritra vinaya, (3) parihAra vizuddhi cAritra vinaya, (4) sUkSma-saMparAya cAritra vinaya, (5) yathAkhyAt cAritra viny| yaha cAritra vinaya kA svarUpa kahA gayA hai| What is humility of conduct ? It has five types, viz., samayika or sitting in equanimity for 48 minutes, chedopasthapanika or restoration to righteousness after a lapse. parihar a-visuddhi or perfection of physical activities, suksma-samparaya or having no more than very minute passions, and yathakhyata or moulding the conduct as per code.

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uvavAiye suttaM sU0 20 89 __ se kiM taM maNaviNae ? . maNaviNae duvihe paNNatte / taM jahA-pasattha-maNaviNae apstthmnn-vinne| vaha manovinaya kyA hai ? usake kitane bheda haiM ? ___manovinaya do prakAra kA batalAyA gayA hai, jo isa prakAra hai(1) prazasta manovinaya, (2) aprazasta manovinaya / What is humility of the mind ? . It has two types, viz., wholesome and unwholesome. se kiM taM apasattha-maNaviNae ? . apasattha-maNaviNae je a maNe sAvajje sakirie sakakkase kaDue NiThure pharase aNhayakare cheyakare bheyakare paritAvaNakare uddavaNakare bhUovaghAie tahappagAraM maNo No phaarejjaa| se taM apasatthamaNoviNae / vaha aprazasta manovinaya kyA hai ? jo mana sAvadya-pApa athavA gahita karmayukta, sakriya-prANAtipAta, mRSAvAda Adi AraMbha kriyA sahita, karkaza, kaTu-apane liye aura anya ke liye aniSTakAraka, niSThura-kaThora, paruSa-sneha-sadbhAvanA se rahita, Azravakara--azubha karmagrAhI, chedakara-kisI ke hAtha, paira Adi aMgoM ko kATane ke durbhAva rakhane vAlA, bhedakara - nAsikA Adi aMga kATa DAlane kA burA bhAva rakhane vAlA, paritApanakara-prANiyoM ko saMtapta karane ke bhAva rakhane vAlA, upadravaNakara-maraNAntika kaSTa dene athavA dhana-saMpatti hara lene kA durbhAva rakhane vAlA, bhUtopaghAtika-jIvoM kA ghAta karane kA burA vicAra rakhane vAlA hotA hai, aisI manaHsthiti liye rahanA aprazasta manovinaya hai, vaisA mana dhAraNa nahIM karanA caahiye| yaha aprazasta manovinaya kA svarUpa hai|

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90 Uvavaiya Suttam Su. 20 What is unwholesome humility of the mind? It is as follows: to entertain sin in the mind, to have a thought in the mind about physical, instrumental, etc., activities, to have a mind which is rough, harsh, cruel, devoid of affection, attracting karma influx, to entertain thought to cut the limb of a living being, to torture him, to cause him deathlike pain / to deprive him of his belongings, even to kill him, These are unwholesome. se kiM taM satya-maNoviNae ? pasattha- maNoviNae taM ceva pasatyaM NeyavvaM / evaM ceva vaiviNaosa eehiM ehiM ceva Neavvo / se taM vaiviNae / vacana vinaya vaha prazasta manovinaya kyA hai ? vaha kitane prakAra kA hai ? jaisA aprazasta manovinaya kA varNana kiyA gayA hai, usI ke AdhAra para prazasta manovinaya kA svarUpa samajhanA cAhiye / arthAt prazasta manovinaya, aprazasta manovinaya se sarvathA biparIta hotA hai / ko bhI inhIM padoM se samajhanA cAhiye / arthAt vacana vinaya aprazasta vacana vinaya tathA prazasta vacana vinaya ke rUpa meM do prakAra kA kahA gayA hai / aprazasta mana aura prazasta mana ke jo-jo vizeSaNa haiM ve kramazaH aprazasta vacana tathA prazasta vacana ke sAtha jor3a dene cAhiye / isa prakAra yaha vacana - vinaya kA svarUpa kahA gayA hai / ' What is wholesome humility of the mind ? Just the reverse of the aforesaid items. So also humility of expression, to be stated in similar terms. se kiM taM kAyaviNae ? kAya viNae duvihe paNNatte / taM jahA -- pasattha - kAyaviNae apasattha- kAryAviNae /

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uvavAiya suttaM sU0 20 vaha kAya vinaya kyA hai ? vaha kitane prakAra kA hai ? . kAya vinaya do prakAra kA kahA gayA hai jo isa prakAra hai| (1) prazasta kAya vinaya, (2) aprazasta kAya vinaya / What is humility of the body ? It has two types, viz., wholesome and unwholesome. se kiM taM apasatthakAya viNae ? . apasatthakAya viNae sattavihe paNNatte / * taM jahA--aNAuttaM gamaNe aNAutta ThANe aNAuttaM nisIdaNe aNAuttaM tuaTTaNe aNAuttaM ullaMghaNe aNAuttaM pallaMghaNe aNAuttaM samvidiyakAya-jogajujaNayA / se taM apasatthakAya viNae / aprazasta kAya vinaya kyA hai ? usake kauna-kauna se bheda haiM ? aprazasta kAya vinaya sAta prakAra kA kahA gayA hai jo isa prakAra hai: (1) anAyukta gamana sAvadhAnI binA calanA, (2) anAyukta sthAnabinA upayoga jAgarukatA, sthita honA, khar3A honA, (3) anAyukta niSIdana-asAvadhAnI se baiThanA, (4) anAyukta tvagvartana-binA upayoga bichaune para karavaTa badalate rahanA, (5) anAyukta ullaMghana-binA upayoga kardama-kIcar3a Adi ko lAMghanA, (6) anAyukta pralaMghana-binA upayoga bArabAra atikramaNa-lAMghanA, (7) anAyukta sarvendriyakAya-yoga-yojanatAbinA upayoga sabhI indriyoM aura zarIra ko vibhinna pravRttiyoM meM lgaanaa| isa prakAra yaha aprazasta kAya vinaya kA svarUpa hai| What is unwholesome humility of the body ? It has seven types, viz., being careless about movement, halt, sitting, lying, crossing, jumping, and making a reckless use of sense-organs and body. These are unwholesome.

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.Uvavaiya Suttam Su. 20 se kiM taM pasatthakAya viNae ? .. pasatthakAya viNae evaM ceva pasatthaM bhANiyavvaM / se taM pasatthakAya vinne| se taM kAya viNae / vaha prazasta kAya vinaya kyA hai ? - prazasta kAya vinaya ko aprazasta kAya vinaya ke AdhAra para samajha lenA caahiye| arthAt aprazasta kAya vinaya meM jahA~ pratyeka kriyA * ke sAtha asAvadhAnI jur3I rahatI hai vahAM prazasta kAya vinaya meM kriyA ke sAtha sAvadhAnIjAgarukatA jur3I rahatI hai| yaha prazasta kAya vinaya hai| isa prakAra yaha kAya vinaya kA svarUpa kahA gayA hai / What is wholesome humility of the body ? Just the reverse of the aforesaid items. se kiM taM logovayAraviNae ? logovayAraviNae sattavihe paNNatte / taM jahA-abbhAsavattiyaM paracchaMdANuvattiyaM kajjaheuM kayapaDikiriyA atta-gaveSaNayA desakAlaNNuyA savvadrusu apaDilomayA / . se taM logovayAraviNae / se taM viNae / vaha lokopacAra vinaya kyA hai ? usake kitane bheda haiM ? lokopacAra vinaya sAta prakAra kA batalAyA gayA hai jo isa prakAra hai : (1) abhyAsavartitA-gurujanoM, satpuruSoM ke sAnnidhya yA samIpa meM baiThanA, (2) paracchadAnuvartitA-gurujanoM, pUjyajanoM kI icchA ke anusAra pravRtti karanA, (3) kArya hetu-jJAna Adi prApta karane ke liye yA jinase jJAnArjana kiyA unakI sevA karanA, (4) kRta-pratikriyA apane prati kiye gaye upakAroM ko smaraNa rakha kara, unake liye kRtajJatA anubhava karate hue upakArI puruSoM kI paricaryA karanA, (5) Arta gaveSaNatA-vRddhAvasthA, rugNatA se pIr3ita gurujanoM, saMyamI puruSoM kI sAra-sambhAla tathA auSadhi, pathya

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93 uvavAiya suttaM sU0 20 Adi ke dvArA paricaryA sevA karanA, (6) deza kAlajJatA-deza aura samaya ko saMlakSya meM rakhakara aisA AcaraNa karanA cAhiye jisase apanA mUlabhUta-dhyeya vyAhata na ho, (7) sarvArthApratilomatA-samasta anuSTheyaviSayoM meM, ArAdhya sambandhI sabhI prayojanoM meM viparIta-AcaraNa kA nivAraNa karanA, AcaraNa ko anukUla bnaanaa| yaha lokopacAra vinaya kA svarUpa hai| isa prakAra yaha vinaya kA svarUpa sampanna hotA hai| What is humility of behaviour to others ? It has seven types, viz., to sit near the spiritual guide, to obey the wishes and orders of elders, to serve and show respect in order to acquire knowledge, to be grateful, to take care of the aged monks ; and monks who are ill, to behave according to time and place in such a manner that one does not do harm to his goal and to avoid in every case a behaviour which is not normal. Such is humility of behaviour to others. Such is humility. - se kiM taM veAvacce ? veAbacce dasavihe paNNatte / taM jahA--AyariyaveAvacce uvajjhAyaveAvacce sehaveAvacce gilANaveAvacce tavassiveAvacce theraveAvacce sAhammiaveAvacce kulaveAvacce gaNaveAvacce saMghaveAvacce / se taM veaavcce| vaha vaiyAvRtya kyA hai ? vaha kitane prakAra kA hai ? vaiyAvRtya ke dasa bheda kahe gaye haiN| ve isa prakAra haiM : (1) AcArya kA vaiyAvRtya, (2) upAdhyAya kA vaiyAvRtya, (3) nava-dIkSita zramaNa kA vaiyAvatya, (4) rugNatA Adi se pIr3ita zramaNa kA vaiyAvRtya, (5) telA, caulA Adi tapanirata tapasvI zramaNa kA vaiyAvRtya, (6) vaya, zruta, dIkSA paryAya meM jyeSTha sthavira zramaNa kA vaiyAvRtya, (7) sArmika-zramama

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Uvavaiya Suttarm Sa. 20 zramaNI kA vaiyAvatya, (8) kula-gaccha, sampradAya kA vaiyAvatya, (9) gaNakuloM ke samudAya kA vaiyAvRtya, (10) saMgha-gaNoM ke samudAya kA vaiyAvRtya, isa prakAra yaha vaiyAvRtya kA svarUpa kahA gayA hai| What is it to render service ? It has ten types, viz., service to the acarya, the upadhyaya, a newly initiated monk, an ailing monk, to one who is undergoing a hard penance, a senior monk, a fellow monk/ nun, to kula, gana and sangha. (Several gacchas make a kula, several kulas make a gana and several ganas make a sangha.) * se kiM taM sajjhAe ? sajjhAe paMcavihe paNNatte / taM jahA - vAyaNA paDipucchaNA parimaTTaNA aNuppehA dhmmkhaa| se.taM sajjhAe / vaha svAdhyAya kyA hai ? usake kitane bheda haiM ? svAdhyAya pAMca prakAra kA batalAyA gayA hai| vaha isa prakAra hai : (1) vAcanA -yathAvidhi yathAsamaya Agama sAhitya aura AdhyAtmika granthoM kA adhyayana, adhyApana, (2) pratipRcchanA-paThita viSaya meM vizeSa rUpa se spaSTIkaraNa hetu pUchanA, zaMkA samAdhAna karanA, (3) parivartanA-paThita jJAna kI punarAvRtti krnaa| jo bhI sIkhA hai, use bAra-bAra duharAnA, (4) anuprekSA-AgamAnusArI aura AtmAnusArI cintana-manana karanA, (5) dharmakathA-zrutadharma aura cAritradharma kI vyAkhyA karanA, unakI vivecanA krnaa| isa prakAra yaha svAdhyAya kA svarUpa kahA gayA hai| What is the reading of texts, etc. ? It has five types, viz., to read/teach the sutras, to resolve doubt or difficulty, to repeat what has already been learnt, to ruminate over anything connected with the sutras, to give discourse over spiritual themes.

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95. uvavAiya suttaM sU0 20 se kiM taM jhANe? jhANe caunvihe paNNatte / taM jahA--aTTajmANe ruddajjhANe dhammajjhANe sukkjjhaanne| vaha dhyAna kyA hai ? usake kauna-kauna se bheda haiM ? dhyAna cAra prakAra kA batalAyA gayA hai| vaha isa prakAra hai : (1) Artta dhyAna-rAga Adi bhAvanA se anuraMjita dhyAna, (2) raudra dhyAna-hiMsA, maSA Adi bhAvanA se . anuprerita dhyAna, (3) dharma dhyAna-dhArmika-bhAvanA se anuprANita dhyAna, (4) zukla dhyAna-jo janma-mRtyu rUpa zoka kA kSaya kare athavA zubha-azubha se atIta nirmala Atmonmukha zuddha dhyAna / isa prakAra yaha dhyAna kA svarUpa kahA gayA hai| What is meditation ? It has four types, viz., meditation with deep attachment or meditation of the wretched/ distressed called arta-dhyana, meditation with a thought of violence called raudra-dhyana, meditation with a thought of dharma called dharma-dhyana, and pure meditation (free from all these ) called sukla-dhyana. . aTTajmANe cauvihe paNNatte / taM jahA--amaNuNNa-saMpaogasaMpautte tassa vippaogassaMti-samaNNAgae Avi bhavai / maNuNNasaMpaoga-saMpaMutte tassa. * avippaogassati-samaNNAe Avi bhavai / AyaMka-saMpaoga-saMpautte tassa vippaogassati-samaNNAe Avi bhavai / pari - jUsiya - kAma-bhoga-saMpaoga-saMpautte tassa avippaogassatisamaNNAgae Avi bhavai / Arta dhyAna cAra prakAra kA batalAyA gayA hai jo isa prakAra hai: (1) mana ko priya nahIM lagane vAle sAdhanoM ke prApta hone para unake viyoga

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Uvavaiya Suttam Sa.20 dUra karane, dUra hone ke sandarbha meM nirantara AkulatApUrNa cintana krnaa| (2) mana ko priya lagane vAle sAdhanoM-viSayoM ke prApta hone para unake aviyoga-ve sarvadA apane sAtha rahe, ve apane se kabhI bhI dUra, alaga nahIM hoM, yoM nirantara AkulatApUrNa cintana krnaa| (3) roga ke utpanna ho jAne para, unake miTane ke sambandha meM nirantara AkulatApUrNa cintana krnaa| (4) pUrva sevita aura prItikara kAma-bhogoM kI prApti hone para, phira kabhI unakA viyoga na ho, yoM nirantara AkulatApUrNa cintana krnaa| The meditation of the wretched /distressed has four types, viz., anxious desire to get rid of unwholesome instruments, anxious desire to stick to or hold on wholesome instruments, anxious desire to get rid of terror/ailment and anxious desire to stick to or hold on desired objects. aTTassa NaM jhANassa cattAri lakkhaNA paNNattA / taM jahA - kaMdaNayA soaNayA tippaNayA vilavaNayAM / . Arta dhyAna ke 'cAra lakSaNa batalAye gaye haiM, vaha isa prakAra hai: (1) krandanatA-ronA, cIkhanA, (2) zocanatA-dInatA kA anubhava karanA, (3) tepanatA-A~sU DhalakAnA, (4) vilapanatA-vilApa krnaa| Meditation of the wretched/distressed has four expressions, viz., to cry, to feel wretched, to shed tears and to lament. ruddajjhANe caunvihe paNNatte / taM jahA -hiMsANubaMdhI mosANubaMdhI teNANubaMdhI sArakkhaNANubaMdhI / raudra dhyAna cAra prakAra kA batalAyA gayA hai, jo isa prakAra hai: (1) hiMsAnubandhI-hiMsA kA anubandha liye ekAgra cintana karanA, (2) mRSAnubandhI-asatya kA anubandha liye. ekAgra cintana karanA,

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uvavAiya suttaM sU0 20 .. 97 (3) staMnyAnubandhI-corI se sambandhita ekAgra cintana karanA, (4) saMrakSaNAnubandhI-dhana-vaibhava, bhoga-sAdhanoM ke saMrakSaNa kA ekAgra cintana krnaa| Meditation with a thought of violence has four types, viz., thought linked with violence, thought linked with falsehood, thought linked with committing a theft and thought for protecting ill-gotten treasure. ruddassa NaM jhANassa cattAri lakkhaNA pnnnnttaa| taM jahA--- usaNNadose bahudose aNNANadose AmaraNaMtadose / raudradhyAna ke cAra lakSaNa batalAye gaye haiM, ve isa prakAra haiM : (1) utsannadoSa-hiMsA, maSA prabhati doSoM meM se kisI eka doSa meM vizeSa rUpa se lIna rahanA, usa doSa kI ora pravRttizIla rahanA, (2) bahudoSa--hiMsA, mRSA Adi aneka doSoM meM pravRtta rahanA, (3) ajJAna doSa-mithyA zAstra ke saMskAravaza hiMsA Adi dharma pratikUla kriyA-kalApoM meM dharmArAdhanA kI dRSTi se saMlagna rahanA, udhara pravRtta rahanA, (4). AmaraNAnta doSa-sevita doSoM ke liye mRtyu paryanta bhI pazcAttApa nahIM karanA aura unameM nirantara pravRtta rhnaa| Meditation with a thought of violence has four expressions, viz., to be immersed deep in one type of fault to be immersed deep in all rypes of fault, to be unconscious about indulgence and to practise bad things till the end of life without remorse. dhammajjhANe caunvihe cauppaDoyAre paNNatte / taM jahA-ANAvijae avAyavijae vivAgavijae sNtthaannvije| dharmadhyAna kA cAra bheda vAlA cAra prakAra kA svarUpa batalAyA gayA hai| svarUpa kI apekSA se dharma dhyAna ke cAra bheda isa prakAra haiM-(1) AjJA

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98 Uvavaiya Suttam Su. 20 vicaya- Apta puruSa kA vacana AjJA kahA jAtA hai / jo rAga-dveSa se mukta hai, sarvajJa hai, vaha Apta puruSa hai / sarvajJa deva kI AjJA, jahA~ vicaya - manana, cintana, nididhyAsana Adi kA viSaya hai vaha ekAgra cintana AjJA vicaya hai / ( 2 ) apAya vicaya - apAya zabda kA artha duHkha, anartha hai / usake pramukha hetu - rAga, dveSa, viSaya aura kaSAya haiM, jinase karma-pudgala kA Arjana hotA hai / arthAt karma upacita hote haiM / rAga-dveSa, kaSAya Adi kA apacaya, karma-sambandha kA viccheda, Atma-samAdhi kI saMprApti, sabhI apAyoM kA vinAza ityAdi viSaya isakI cintana dhArA ke antargata Ate haiM / (3) vipAka vicaya- vipAka zabda kA artha phala hai / karmoM ke vipAka para isa dhyAnaM kI cintanadhArA AdhArita hai| jJAnAvaraNa, darzanAvaraNa, vedanIya Adi ATha karmoM se janita vipAka ( phala ) ko saMsArI jIva kisa prakAra bhogatA hai / vaha kina-kina sthitiyoM meM se gujaratA calA jAtA hai, ye isa dhyAna meM cintana ke mukhya viSaya haiM / ( 4 ) saMsthAna vicaya - loka, dvIpa, samudra Adi padArthoM kI AkAra kA ekAgra cintana | vizeSa jJAtavya yaha hai ki AjJA ke do bheda haiM: (1) svarUpa jJApanI AjJA, (2) Adeza AjJA / tIrthaMkara bhagavAn ke dvArA vastu-svarUpa kA jo kathana huA hai, use svarUpa jJApanI AjJA kahate haiM aura AcaraNa se sambandhita vacanoM ko Adeza kahA jAtA hai / 1 Meditation with a thought of dharma has four types; it has four varieties, viz., to know through meditation the order/prescription of the Jinas about conduct, to know the evils arising from attachment and greed, to know the fruit of karma and to know the details of the universe. dhammassa NaM jhANassa cattAri lakkhaNA paNNattA / taM jahAANAruI NisaggaruI uvaesaruI suttaruI / BIGGES dharmaM dhyAna kA lakSaNa cAra prakAra kA kahA gayA hai, vaha isa prakAra hai : (1) AjJA ruci - vItarAga bhagavAn kI AjJA meM abhiruci honA, zraddhA honA, (2) nisarga ruci - svabhAvataH dharma meM abhiruci honA,

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uvavAiya suttaM sU0 20 99 (3) upadeza ruci - dharmopadeza sunane meM ruci honA athavA sAdhu yA jJAnI ke upadeza meM ruci honA, (4) sUtraruci - Agama-sAhitya se tattvaruci honA, athavA AgamoM meM zraddhA - vizvAsa honA / Meditation with a thought of dharma has four expressions, viz., habitual respect for the order of the Jinas, respect for religion, respect for the discourses by the monks and respect for the Agamas. dhammassa NaM jhANassa cattAri AlaMbaNA paNNattA / vAyaNA pucchaNA pariyaTTaNA dhammakahA / taM jahA svarUpa, aura dharmadhyAna ke cAra Alambana arthAt dharmadhyAna rUpI prAsAda ke zikhara para car3hane ke liye yA sahAyatA ke liye cAra sAdhana - Azraya kahe gaye haiM / jo isa prakAra haiM: ( 1 ) vAcanA - jIva, ajIva ke yathArtha satya siddhAntoM kA pratipAdana karane vAle Agama, grantha Adi kA paThana karanA, (2) pRcchanA - paThita, jJAta viSaya meM spaSTIkaraNa hetu jijJAsA bhAva se apane mana meM UhApoha karanA, jJAnI puruSoM se pUchanA, zaMkA-samAdhAna pAne kA prayAsa karanA, (3) parivartanA - sIkhe hue, jAne hue jJAna kI punarAvRtti karanA, jJAta viSaya ke sambandha meM mAnasika evaM vAcika vRtti saMlagna karanA, (4) dharmakathA - dhArmika upadezaprada kathAoM, zruta-dharma kI vyAkhyAoM, mahApuruSoM ke preraka-prasaMgoM evaM jIvana-vRttoM dvArA mano'nuzAsana aura AtmAnuzAsana meM gatizIla honA / There are four aids to the meditation with a thought of dharma, viz., to read the Agamas, to acquire true knowledge about fundamentals, to resolve doubts/difficulties through questions and to repeat very often what has been learnt and hear discourses on spiritual themes and act accordingly.

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100 Uvavaiya Suttam su. 20 - dhammassa NaM jhANassa cattAri aNuppehAo pnnnnttaao| taM jahA - aNiccANuppehA asaraNANuppehA egattANuppehA saMsArANuppehA / dharmadhyAna kI cAra anuprekSAe~-bhAvanAeM athavA vicAra-vikAsa kI abhyAsa pragAlikAe~ kahI gaI haiM : (1) anityAnuprekSA-bhautika sukha, vaibhava, zarIra, jIvana, parivAra Adi sabhI aihika vastue~ anitya haiM, kSaNabhaMgura haiM, yoM bAra-bAra cintana karanA, (2) azaraNAnuprekSA-janma, jarA, mRtyu, roga, kaSTa Adi kI durdhara vibhISikA meM jinezvara deva ke vacana ke atirikta samUce jagat meM aura koI zaraNa nahIM hai. aise vicAroM kA abhyAsa karanA, (3) ekatvAna prekSA- mRtya, pIr3A, vedanA, zubhAzubha karma kA phala, ityAdi sabhI jIva akelA hI pAtA hai, bhogatA hai, utthAna, patana kA sampUrNa uttaradAyitva ekamAtra apanA akele kA hai| isa prakAra punaH punaH cintana karanA, AtmonmukhatA pAne hetu vicAroM kA abhyAsa karanA, (4) saMsArAnuprekSAsaMsAra meM jIva kabhI mAtA, kabhI pitA, kabhI bhAI, kabhI bahana, kabhI pati, kabhI patnI hotA hai ityAdi aneka rUpoM meM saMsaraNa karatA hai, isa prakAra vaividhyapUrNa sAMsArika svarUpa kA, sAMsArika sambandhoM kA bAra-bAra cintana karanA, isa prakAra kI vaicArika pravRtti jagAnA, use gatizIla karanA, use bala denaa| Four types of thinking are helpful for the practice of meditation with a thought of dharma viz., to think that objects and relations in mundane life are transitory, to think that worldly life really gives no succour which can be had only in the words of the Jinas, to think that one is all alone at all times and in all situations, and to think that the soul enters into diverse relations with other souls at different periods of time. ___ sukkajjhANe caunvihe cauppaDoAre paNNatte / taM jahA - puhuttaviyakke saviArI egataviya aviAro suhumakirie appaDivAI samucchinna-kirie anniattttii|

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uvavAiya suttaM sU0 20 101 zukla dhyAna cAra bhedoM se yukta cAra samAvatAra vAlA kahA gayA hai| jo isa prakAra : ( 1 ) pRthaktva vitarka savicArI - vitarka - zabda kA artha hai zrutAvalambI vikalpa / pUrvavara zramaNa viziSTa jJAna ke anusAra kisI eka dravya - vizeSa kA Alambana lekara dhyAna karatA hai, kintu usa dravya ke kisI eka paryAya - kSaNa-kSaNavartI avasthA vizeSa para sthira nahIM rahatA hai, usake vibhinna pariNAmoM para saMcaraNa karatA hai arthAt zabda se artha para, artha se zabda para, aura mana, vANI evaM deha meM eka-dUsarI kI para saMkramaNa karatA hai, bhinnabhinna apekSAoM se cintana karatA hai, aisA karanA pRthaktva vitarka savicAra zakla dhyAna hai, (2) ekatva vitarka avicAra - pUrvavara viziSTa jJAna ke anusAra kisI eka pariNAma para cittako sthira karatA hai| vaha zabda, artha, mana, vANI tathA deha para saMkramaNa nahIM karatA hai, vaisA dhyAna ekatva vitarka avicAra kI saMjJA se abhihita hotA hai / vizeSa jJAtavya yaha hai ki prathama meM pRthaktva hai, ataH vaha savicAra hai. dvitIya meM ekatva hai, isa apekSA se usakI avicAra saMjJA hai / prathama meM vaicArika saMkramaNa hai aura dvitIya meM vaicArika saMkramaNa nahIM hai, (3) sUkSmatriyA apratipAti - jaba kevalI Ayu ke anta samaya meM yoga-nirodha kA krama prArambha karate haiM, taba ve mAtra sUkSmakAya yoga kA avalambana kiye hote haiM / unake aura sabhI yoga nirUddha ho jAte haiM / unameM zvAsa-prazvAMsa jaisI sUkSma kriyA hI avaziSTa raha jAtI hai / vahA~ dhyAna se cyuta hone kI kiJcit mAtra bhI koI saMbhAvanA nahIM rahatI hai| usa avasthAgata ekAgra cintana sUkSmakriyA apratipAti zukla dhyAna hai / zukla dhyAna kA yaha tRtIya bheda terahaveM guNasthAna meM hotA hai, (4) samucchinna kriyA anivRtti- isa dhyAna meM sabhI yogoM aura kriyAoM kA sarvathA nirodha ho jAtA hai / Atma-pradezoM meM sabhI prakAra kA parispandana - prakampana niruddha ho jAtA hai / atyalpa pAMca hrasva svaroM ko uccAraNa karane meM jitanA samaya lagatA hai, utanA hI isa dhyAna kA samaya hai / yaha dhyAna ayogI kevalI nAmaka caudahaveM guNasthAna meM hotA hai. ayogI kevalI antima guNasthAna hai| yaha dhyAna mokSa prApti kA sAkSAt kAraNa hai / * : Pure meditation has four types, it has four varieties, viz., to meditate on the diversity in an object, such as genesis, etc. (Prthaktva-vitarka-savicani), to meditate cnile unity in an cbject

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102 Uvavaiya Suttam Su. 20 (ekatva-vitarka-avicari), to meditate on the semi-restrained activity of the body before entering into liberation when all other activities are withheld (suksmakriya-apratipati), and to meditate on the rock-like posture when all the three activities are wholly stopped and from where there is no come back (samucchinna-kriya-anivrtti). sukkassa NaM jhANassa cattAri lakkhaNA paNNattA / taM jahA vivege visagge avvahe asammohe zukla dhyAna ke cAra lakSaNa batalAye gaye haiM / ve isa prakAra haiM : ( 1 ) viveka - zarIra se AtmA kI bhinnatA, AtmA se sabhI sAMyogika padArthoM kA pRthakkaraNa, AtmA evaM anAtmA ke pArthakya kI pratIti, ( 2 ) vyutsarga - niHsaMga bhAva se deha evaM upakaraNoM kA vizeSa se utsarga --- tyAga / arthAt apane adhikAravartI bhautika vastuoM se mamatA kA tyAga karanA, (3) avyathA - - deva, pizAca Adi ke dvArA diye gaye upasarga se vicalita nahIM honA, vyathA tathA kaSTa Ane para bhI Atmastha rahanA, (4) asaMmoha -- devAdi kRta mAyAM - jAla meM tathA sUkSma bhautika viSayoM saMmar3ha yA vibhrAnta nahIM honA / vizeSa jJAtavya yaha hai ki dhyAna-sAdhanA nirata puruSa sthUla rUpa se bhautika padArthoM kA tyAga kiye hue hotA hI hai / dhyAna ke samaya jaba kabhI indriya-viSaya sambandhI uttejanAtmaka bhAva uThate haiM, to unase bhI dhyAna-sAdhaka vicalita evaM vibhrAnta nahIM hotA / Pure meditation has four expressions, viz., viveka or separation with the help of intellect of the body from the soul and vice-versa; vyutsarga or renunciation of everything except the soul; avyatha or not to allow the soul to be influenced by trouble created by the gods and demi-gods; and asammoha or not to be misguided by delusion of any kind. sukka sa NaM bhANassa cattAri AlaMbaNA paNNattA / taM jahA khaMtI muttI ajjave maddave /

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uvavAiya suttaM sU0 20 / 103 zukla dhyAna ke cAra Alambana batalAye gaye haiM, jo isa prakAra haiM : (1) kSAnti-sahanazIla, kSamAzIla honA, (2) mukti-lobha Adi ke bandhana se mukta honA, (3) Arjava RjutA, saralatA, (4) mArdavakomalatA, nirbhimaantaa| Pure meditation has four aids, viz., endurance, greedless ness, lack of hypocracy and lack of pride. sukkassa NaM jhANassa cattAri aNuppehAo pnnnnttaao| taM jahA -avAyANuppehA asubhANuppehA aNaMtavittiANuppehA vipprinnaamaannuppehaa| se taM jhANe / zukladhyAna kI cAra anuprekSAeM-bhAvanAe~ batalAI gaI haiM, jo isa prakAra haiM: (1) apAyAnuprekSA--AtmA ke dvArA Abaddha karmoM ke kAraNa utpadyamAna avAMchita anarthoM ke sandarbha meM bAra-bAra cintana, (2 azubhAnuprekSA-saMsAra kI azubhatA kA punaH punaH cintana karanA, (3) anantavattitAnuprekSA-saMsAra-cakra kI anantavRttitA anta kAla taka calate rahane kI vRtti ke viSaya meM bAra bAra cintana, (4) vipariNAmAnuprekSApratipala-pratikSaNa vividha pariNAmoM meM parivartita hotI vastusthiti arthAt vastu-jagat ke sambandha meM punaH-punaH cintana krnaa| isa prakAra yaha dhyAna kA svarUpa kahA gayA hai| Four types of thinking are helpful to pure meditation, viz., to think again and again of karma influx into the soul, to think again and again of the ills in the world, to think again and again of migration from one existence to another, and to think again and again of the continuous change in every moment of all objects. Such is meditation. se kiM taM viussagge ? viussagge duvihe paNNatte / taMjahA-davva-viussagge bhAva-viussagge a|

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Uvavaiya Suttam su. 20 vaha tyutsarga kyA hai ? usake kauna-kauna se bheda haiM ? vyutsarga do prakAra kA batalAyA gayA hai| jo isa prakAra haiM : (1) dravya vyutsarga, (2) bhAva vyutsarga / ... What is vyutsarga or renunciation of the soul ? It has two types, viz., renunciation of objects and renunciation of cogoition. se ki taM davva-viussagge? . davva-viussagge cauvihe paNNatte / taM jahA--sarIraviussagge gaNaviussagge uvahiviussage bhttpaannaavussgge| se taM dvvviussgge| se vaha dravya vyutsarga kyA hai ? vaha kitane prakAra kA hai ? / dravya vyutsarga cAra prakAra kA batalAyA gayA hai, jo isa prakAra hai : (1) zarIra vyutsarga-zarIra aura zArIrika sambandhoM kI Asakti-- mamatA kA tyAga, (2) gaNavyutsarga--gaNa aura gaNa ke mamatva kA visarjana, (3) upAdhi vyutsarga-upAdhi--sAdhana-sAmagrIgata 'mamatva kA tyAga ya sAdhana-sAmagrI ko AkarSaka banAne hetu prayukta hone vAle upAyoM kA tyAga, (4) bhaktapAna-vyutsarga --AhAra-pAnI kA, tadgata lolupatA kA parityAga / isa prakAra yaha dravya vyutsarga kA svarUpa kahA gayA hai| What is renunciation of objects ? It has four types, viz., renunciation of (attachment to) the body, renunciation of gana (and of pride that goes with it), renunciation of objects in use by the monks (and of attachment to them), and renunciation of food and drink and of attachment to them).

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uvavAiya sutaM sU0 20 se kiM taM bhAva-viussagge ? bhAva- viussagge tivihe paNNatte / taM jahA saMsAra - viussagge kamma - viussagge / 105 kasAya - viussagge vaha kitane prakAra kA hai ? vaha bhAva vyutsarga kyA hai ? bhAva vyutsarga tIna prakAra kA batalAyA gayA hai, jo isa prakAra hai : (1) kaSAya vyutsarga, (2) saMsAra vyutsarga, (3) karma vyutsarga | What is renunciation of cognition? It has three types, viz., renunciation of passions, renunciation of the world and renunciation of karma. se kiM taM kasAya-viussagge ? kasAya - viussagge cauvvihe paNNatte / taM jahA - koha- kasAyaviussage mANa-kasAya - viussage mAyA - kasAya - viussage lohakasAya - viussagge / setaM kasAya - viussagge / vaha kaSAya vyutsarga kyA hai ? usake kauna-kauna se bheda haiM ? kaSAya vyutsarga cAra prakAra kA batalAyA gayA hai vaha isa prakAra hai : (1) krodha vyutsarga-- krodha kA tyAga, (2) mAna vyutsarga ahaMkAra kA tyAga, (3) mAyA vyutsarga-- -- chala-kapaTa kA tyAga, (4) lobha vyutsarga- lAlaca kA tyAga / isa prakAra yaha kaSAya vyutsarga kA svarUpa kahA gayA hai / What is renunciation of passions? It has four types. viz., renunciation of anger, of pride, of attachment and of greed. Such is renunciation of passions.

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106 Uvavaiya Suttam So. 20 se ki taM saMsAra-viussagge ? saMsAra-viussagge cavihe paNNatte / taM jahA-NeraiasaMsAraviussagge tiriyasaMsAraviussagge maNuasaMsAraviussagge devsNsaarviussgge| se taM saMsAraviussagge / vaha saMsAra-vyutsarga kyA hai ? vaha kitane prakAra kA haiM? .. saMsAra vyutsarga cAra prakAra kA batalAyA gayA hai, vaha isa prakAra hai : (1) nairayika saMsAra vyutsarga-naraka gati. ba~dhane ke cAra ( mahArambha, mahAparigraha, mAMsAhAra, paMcendriyavadha ) kAraNoM kA tyAga, (2) tiryak saMsAra vyutsarga-tiryaJca gati baMdhane ke cAra ( mAyA karane se, gUr3ha mAyA karane se, asatya bolane se, khoTe tola-mApa karane se ) kAraNoM kA tyAga, (3) manuSya saMsAra vyutsarga-manuSya gati baMdhane ke cAra ( prakRti bhadratA, prakRti vinItatA, anukampA, ISyA kA abhAva ) kAraNoM kA tyAga, (4) deva saMsAra vyutsarga-deva gati baMdhane ke cAra ( sarArga saMyama, saMyamAsaMyama, bAlatapa, akAma nirjarA ke kAraNoM kA tyAga / isa prakAra yaha saMsAra vyutsarga kA svarUpa kahA gayA hai| What is renunciation of the world ? . It has four types, viz., renunciation of bondage giving life in hell, renunciation of bondage giving life in the world of animals, renunciation of bondage giving lite in the world of human beings and renunciation of bondage giving life in one of the heavens. se kiM taM kammaviussagge ? kammaviussagge aTThavihe paNNatte / taM jahA-NANAvaraNijjakammaviussagge darisaNAvaraNijjakammaviussagge veaNIakamma - viussagge mohaNIyakammaviussagge AUakammaviussagge NAmakamma

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107 uvavAiya suttaM sU0 20 viussagge goakammaviussagge aMtarAyakammaviussagge / se taM kammavisagge / se taM bhAva viussagge / / 20 / / vaha karma vyutsarga kyA hai ? vaha kitane prakAra kA hai ? karma vyutsarga ATha prakAra kA batalAyA gayA hai, vaha isa prakAra hai : (1) jJAnAvaraNIya karma vyutsarga- AtmA ke jJAnaguNa ke AvaraNa rUpa karmapudgaloM kA jIva pradezoM ke sAtha baMdhane ke kAraNoM kA tyAga, (2) darzanAvaraNIya karma vyutsarga- AtmA ke sAmAnya jJAna guNa ke AvaraNa rUpa karma pudgaloM kA jIva pradezoM ke sAtha baMdhane ke kAraNoM kA tyAga, (3) vedanIya karma vyutsarga-- sAtA-sukha, asAtA duHkha rUpa vedanA ke hetubhUta karma pudgaloM kA Atma pradezoM ke sAtha baddha hone ke kAraNoM kA tyAga, (4) mohanIya karma vyutsarga - AtmA ke svabhAva ramaNa svapratIti rUpa guNa ke bAdhaka karma pudgaloM ke jIva- pradezoM ke sAtha Abaddha hone ke kAraNoM kA tyAga, (5) AyuSyakarma vyutsarga- kisI bhava meM AtmA ko roka rakhane vAle AyuSyakarma pudgaloM kA jIva pradezoM ke sAtha baddha hone ke kAraNoM kA tyAga, ( 6 ) nAmakarma vyutsarga- AtmA ke amUrtatva guNa ko vikRta karane vAle karma pudgaloM kA jIva pradezoM ke sAtha Abaddha hone vAle hetuoM kA tyAga, ( 7 ) gotrakarma vyutsarga- - AtmA ke aguru - laghutva rUpa guNa ko vikRta karane vAle karma pudgaloM ke Atma pradezoM ke sAtha baMdhane ke kAraNoM kA tyAga, (8) antarAya karma vyutsarga- -- AtmA ke zakti rUpa guNa ke avarodhaka karma pudgaloM kA Atma-pradezoM ke sAtha ba~dhane ke kAraNoM kA tyAga / isa prakAra yaha karma- vyutsarga kA svarUpa kahA gayA hai / isa prakAra yaha vyutsarga kA varNana saMpanna hotA hai / 112011 What is renunciation of karma ? It has eight types, viz., renunciation of karma enshrouding knowledge, of karma enshrouding faith, of karma enshrouding conduct, of karma causing delusion, of karma giving a lifespan, of karma giving a name, of karma giving a lineage, and of karma causing obstruction. Such is renunciation of karma. Such is renunciation of everything except the soul. 20

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108 Uvavaiya Suttam sa. 21 anagAroM kI sakriyatA Activities of the Monks teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave aNagArA bhagavaMto appegaIA AyAradharA jAva...vivAgasuadharA / tattha tattha tahiM tahiM dese dese gacchAgacchiM gummAgammiM phaDDAphaDi appegaiA vAyaMti / appegaiA paDipucchaMti / appegaiA pariyada'ti / appegaiA aNuppehaMti / appegaiA akkhevaNIo vikkhevaNIo saMveaNIo NiveaNIo cauvihAo kahAo kahati / agaiyA uDDhaM jANU ahosirA jhANakoTThovagayA saMjameNaM tavasA appANaM bhAvemANA viharaMti / usa kAla ( vartamAna avasarpiNI ) usa samaya ( jaba prabha mahAvIra campA nAmaka nagarI meM padhAre taba ) zramaNa bhagavAn mahAvIra ke sAtha bahuta se anagAra-zramaNa bhagavanta the| unameM , kaI eka AcAra zruta ke dhAraka, yAvat ( sUtrakRta, sthAna, samavAya, vyAkhyAprajJapti, jJAtRdharmakathA, upAsaka dazA, antakRtadazA, anuttaropapAtikadazA, praznavyAkaraNa tathA ) vipAka zruta ke dhAraka the arthAt AcArAMga sUtra se lekara vipAMka zruta taka gyAraha aMgoM ke jJAtA--adhyetA the| ve vahIM-usI bagIce meM bhinna-bhinna sthAnoM para eka-eka samUha ke rUpa meM, samUha ke eka-eka vibhAga ke rUpa meM, tathA alaga alaga rUpa meM vibhakta hokara baiTha jAte the, ikke-dukke bhI baiTha jAte the| unameM kaI eka zramaNa AgamoM kI vAcanA dete the-Agama-sAhitya kA adhyayana karavAte the, kaI praznottara dvArA zaMkA samAdhAna karate the, kaI adhIta-pATha kI bAra-bAra AvRtti karate the, kaI cintana-manana karate the| unameM kaI eka zramaNa AkSepaNI-moha-mAyA se haTa kara samabhAva kI ora AkRSTa athavA unmukha karane vAlI, vikSepaNI-kumArga se vimukha karane vAlI, saMveganI-mokSa sukha kI abhilASA utpanna karane vAlI, nivedanI- saMsAra se audAsInya utpanna karane vAlI-yoM cAra prakAra kI ( dharma ) kathAe~ kahate the| unameM kaI eka zramaNa apane donoM ghuTanoM ko U~cA uThAye, mastaka

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uvavAiya suttaM sU0 21.. 109 ko nIcA kiye arthAt eka vizeSa Asana meM avasthita hokara dhAna rUpa koSTha -- koThe meM praviSTa the arthAt ve apanI bhAvanA aura dhAraNA ke anurUpa vibhinna daihika avasthAoM meM sthita ho dhyAna sAdhanA meM saMlagna rahate the / isa prakAra ve anagAra - zramaNa saMyama aura tapa se apanI AtmA ko bhAvita - anuprANita karate hue vicaraNa karate the / In that period, at that time, Sramana Bhagavan Mahavira had many monks in his order who were highly illustrious (Bhagarata. Some were the masters of Acara S uta, till Viraka Suta (ie, masters of 11 Angas, from Acarcnga till Viava). Some read them, some resolved doubts, some repeated them, some ruminated over them, some gave four types of spiritual discourses, viz., attracting people from attachment to fundamentals, reverting them from a weak track, creating in them a desire for liberation and making them indifferent to mundane life. Some lived with their thighs up and head bent low, sheltered in the cell of meditation, enriching their soul by restraint and penance. saMsAra bhauvviggA bhIA dukkha pakkhubbhia-paura-salilaM / paria vahu-baMdha-mahalla - viula- kallola- kalUNa vilavia lobha kalakalaMbolabahulaM / jammaNa-jara-maraNa-karaNa- gaMbhIrasaMjoga-viyoga-vico- ciMtA-pasaMga " ve anagAra - zramaNa saMsAra ke bhaya se udvigna - Dare hue the, AvAgamana rUpa caturgatimaya saMsAra-cakra ko kaise pAra kara pAe~ isa cintA meM vyasta the / yaha saMsAra eka sAgara hai, janma, jarA, vRddhAvasthA aura mRtyu ke dvArA utpanna hue ghora duHkha rUpa chalachalAte apAra jala se yaha ( samudra ) bharA huA hai / usa duHkha rUpa jala meM saMyoga-milana, viyoga-viraha ke rUpa meM lahareM utpanna ho rahI haiM, ve lahareM cintApUrNa prasaMgoM se dUra-dUra taka phailatI jA rahI hai / vadha

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110 Uvaraiya Suttam Sa. 21 aura bandhana rUpa vizAle va vipula kalloleM uTha rahI haiM, jo karuNa yA zokapUrNa vilApa aura lobha kI kala-kala karatI huI tIvra-dhvani se yukta hai| They were afraid and alarmed of the world which is like an ocean full of severe misery with its non-ending and restless water which arises out of birth, old-age and death. In this water which is misery, there are waves establishing and breaking relations; these waves spread through thought-process. There are very deep waves of slaughter and bondage and they emit a terrible sound of attachment and lamentation.. avamANaNa-pheNa-tivva-khisaNa-pulapula-ppabhUa-roga-veaNa- paribhava viNivAya-pharusa-dharisaNA-samAvaDia-kaDhiNa-kamma-patthara-taraMga - raMgatanicca-maccubhaya toapaThe-kasAya-pAyAla-saMkulaM / saMsAra-sAgara meM bhare hue duHkha rUpa.jala kA UparI bhAga avamAnanAtiraskAra rUpa jhAgoM se DhaMkA hai| kyoMki tIvra nindA, nirantara hone vAlI roga-vedanA, auroM se prApta hotA apamAna, vinAza, kaTutApUrNa vacana dvArA nirbhartsanA, tatpratibaddha jJAnAvaraNIya, darzanAvaraNIya Adi ATha karmoM ke pragAr3ha udaya rUpa kaThora pattharoM kI Takkara se uThatI huI saMyoga-viyoga rUpa laharoM se vaha ( bhava sAgara ) parivyApta hai| vaha toyapRSTha-jala kA UparI bhAga nitya matyu-bhaya rUpa hai| yaha saMsAra rUpa samudra kaSAya-krodha, mAna, mAyA aura lobha rUpa pAtAla-kalazoM ( talabhUmi ) se parivyApta hai| The upper surface of this water which is misery in this worldly ocean is full of constant terror of death. It is full of foam made from scolding. This is generated by waves (which establish and break relations) crushing against the hard rock

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uvavAiya suttaM sU0 21 111 of karma made of profound infamy, incessant pain from disease, frequent births and deaths, harsh words and scolding. This wordly ocean has the four passions as its base. - bhava -saya -sahassa- kalusa - jala-saMcayaM patibhayaM aparimia-mahicchakalusa -mati - vAu - vega - uddhumma mANa dagaraya-rayaMdhaAra vara pheNa-pauraAsA - pivAsa-dhavalaM moha- mahAvatta-bhoga bhamamANa - guppamANucchalaMtapaccoNi yatta- pANiya- pamAya caMDa - bahuduTTha-sAvaya- samAha uddhAyamANapabbhAra- ghora-kaMdiya - mahAraravaMta - bheravaravaM / - isa saMsAra sAgara meM hajAroM-lAkhoM janmoM meM arjita pApamaya pAnI saMcita hai / aparimita - asIma icchAoM se malina banI huI buddhi rUpI vAyu ke vega se Upara uchalate hue saghana jalavaNoM ke samUha ke kAraNa Avega se andhakAra yukta tathA AzA - aprApta vastuoM ke prApta hone kI saMbhAvanA, pipAsA - aprApta padArthoM ko prApta karane kI punaH punaH AkAMkSA ke dvArA ulajhe hue dhAgoM kI taraha vaha dhavala hai / isa saMsAra rUpa samudra meM moha ke rUpa meM bar3e-bar3e Avarta - jalamaya vizAla cakra haiN| unameM bhoga rUpa bhaMvara--jala ke choTe-choTe golAkAra ghumAva uThate haiM / isaliye duHkha rUpa jala cakra kATatA huA yA bhramaNa karatA huA, caMcala hotA huA, Upara uchalatA huA, nIce giratA huA dikhAI detA hai / apane meM sthita pramAda rUpa bhayAnaka, ati duSTa - hiMsaka jala-jantuoM se Ahata ( ghAyala ) hoMkara Upara uchalate hue, nIca kI ora girate hue, burI taraha cIkhate-cillAte hue kSudra jIvoM ke samUhoM se yaha ( saMsAra - samudra ) parivyApta haiM / vahI mAnoM (utprekSA alaMkAra ) usa kA kolAhalarUpa bhayAvaha garjana yA AghoSa hai / . The worldly ocean has the accumulation of dirt from hundreds, thousands, even tens of thousands lives and is apparently exceedingly dreadful. It has been made dark by the force of rushing particles of water moving up by the

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112 Uvavaiya Suttam Su. 21 pressure of wind which is perception (mati) which in its turn is rendered dirty by a non-ending misery (maheccha). It is white only to the extent to which there is hope and hankering for what is yet to be attained. It is covered by a good-looking foam (consisting of infamy and disrespect). The worldly ocean has big whirls of attachment. They create circular movements of water which are the experiences. Thus the water of misery is visible, circling, restless, moving up and falling down. Inside the water, there are terrible and extremely wicked aquatics in the form of delusion. Being incessantly disturbed by the rise and fall of water, living beings in the ocean incessantly cry. Thus with (risirg and) falling current of water which is misery, aquatics which are delusion and the groan of wounded worldly beings; the worldly ocean is full of great noise which emits a terrific sound. aNNANa - bhamaMta - maccha-parihatya - aNihutiMdiya-mahAmagara-turia caria - khokhubbhamANa - naccaMta -cavala-caMcala - calaMtaM-ghummaMta-jalasamUha arati-bhaya-visAya-soga-micchatta-sela-saMkaDaM aNAi-saMtANa-kammabaMdhaNakilesa-cikkhilla-suduttAraM / . __ isa saMsAra-sAgara meM ajJAna rUpa ghUmate hue matsya haiM, anupazAnta indriya samaha rUpa bar3e-bar3e magaramaccha haiM, ye tvarApUrvaka halana-calana karate haiM, jisase duHkha rUpa jala uchala rahA hai, kSubdha ho rahA hai, nRtya-sA kara rahA hai, capalatA evaM caMcalatA pUrvaka cala rahA hai, ghUma rahA hai| yaha saMsAra rUpa samudra, arati-saMyama meM abhiruci kA abhAva, bhaya, viSAda, zoka, mithyAtva rUpa parvatoM se vyApta hai| yaha ( bhava sAgara ) anAdikAlIna pravAha vAle karma bandhana aura tatprasUta kleza rUpa kardama ( kIcar3a ) ke kAraNa ati hI dustara-durla ghya hai| Floating to and fro in the worldly ocean are the clever fish which are ignorance and the crocodiles which are the

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uvavAiya suttaM sU0 21 restless sense-organs. They move at a very quick pace. This disturbs the water which looks as if dancing, flowing from one place to another, whirling and restless. The worldly ocean has rocks such as sadness, fear, gloom, sorrow and falsehood. This is made uncrossable by the bondage of karma which comes down from an endless past, and also by the dirt of misery. 113 amara-nara-toriya-niraya- gai - gamaNa - kuDila - parivatta-viula- velaM cauraMta-mahaMta-maNavadagrAM ruddaM saMsArasAgaraM bhImadarisaNijjaM taraMti dhIIghaNia- niSpakaMpeNa turiya-cavalaM saMvara-veragga-tuMga-kUvaya susaMpautteNaM gANa - sita - vimala- mUsieNaM sammatta - visuddha - laddha - NijjAmaeNaM dhIrA saMjamapoeNa sIlakaliA / vaha ( bhava sAgara ) deva gati, manuSya gati, tirtha ca gati aura naraka gati meM gamana rUpa kuTila parivarta- -jala ke choTe-choTe golAkAra ghumAva ( bhaMvara ) se yukta hai, vipula jvAravAlA haiM / cAra gatiyoM ke rUpa meM isake cAra kinAre haiM, dizAe~ haiM / yaha vizAla, agAdha, raudra tathA bhayAvaha dikhAI dene vAlA hai / isa saMsAra - samudra ko ve zIla sampanna anagAra - zramaNa saMyama rUpa jahAja ke dvArA zIghratApUrvaka pAra kara rahe the / vaha saMyama rUpa jahAja dhairya, sahiSNutA rUpa rajjU - rassI ke bandhana se ba~dhA hone ke kAraNa niSprakampa - sarvathA sthira thA / saMvara - hiMsA mRSAvAda Adi se virati, vairAgya-saMsAra se virakti rUpa ucca kUpaka -- U~ce mastUla stambha vizeSa se saMyukta thA / usa saMyama rUpa pota meM jJAna rUpa nirmala vastra kA U~cA pAla tanA huA thA / vizuddha samyaktva -- samyagdarzana rUpa niyAmaka - kaNadhAra use prApta huA thA / The ocean has devious turns/tides which are migrations to and from infernal life, animal life, human life and life in heaven, all together giving the impression of a tidal bore. This worldly ocean has four forms of existence, 8

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114 Uvavaiya Suttam Su. 21 limitless and terrific. The monks in the order of Mahavira were quickly crossing through this terrific ocean with the help of a boat which is restraint and was held fast by a rope called patience. It is fitted with masts which are the checking of karma inflow and total detachment. Its sail is a pure white cloth which is knowledge. Pure equanimity is its (unfailing) boatman. pasattha-jjhANa-tava-vAya-paNollia-pahAvieNaM ujjama-vavasAyagahiya-NijjaraNa-jayaNa-uvaoga-NANa-daMsaNa-visuddha-vaya-bhaMDa - bhariasArA jiNavara-bayaNovadiTTha-maggeNaM akuDileNa siddhi-mahApaTTaNAbhimuhA samaNa-vara-satthavAhA susui-susaMbhAsa-supaNha-sAsA gAme gAme egarAyaM Nagare Nagare paMcarAyaM dUijjatA jiiMdiyA NibbhayA gayabhayA sacittAcitta-mIsiesu davvesu virAgayaM gayA saMjayA virayA muttA lahuA NiravakaMkhA sAhU NihuA caraMti dhamma / / 21 // . vaha ( saMyama rUpa jahAja ) prazasta dhyAna tathA tapa rUpa vAyu kI preraNA se anuprerita hotA huA zIghratApUrvaka cala rahA thaa| usameM udyama-anAlasya, vyavasAya-vastu-nirNaya. yA suprayatnapUrvaka gRhIta nirjarA, yatanA, upayoga, jJAna, darzana, ( cAritra ) tathA vizuddha vrata rUpa sAra padArtha zreSTha mAla ( anagAroM ke dvArA) bharA huA thaa| vItarAga prabhu ke vacanoM ke dvArA upadiSTa vizuddha mArga se ve zramaNazreSTha rUpa sArthavAha--dUra-dUra taka kuzalatApUrvaka vyavasAya karane vAle bar3e vyApArI, siddhi rUpa mahApaTTana-bar3e bandaragAha kI ora abhimukha hokara bar3he jA rahe the, arthAt ve sIdhI gati se saMyama rUpa , jahAja ke dvArA jA rahe the| ve anagAra--zramaNa samyak zrutasatsiddhAnta pratipAdaka AgamIya jJAna, uttama saMbhASaNa, suprazna, sadbhAvanA samAyukta arthAt uttama AkAMkSA vAle the athavA ve samyak zruta, uttama bhASaNa tathA prazna, pratiprazna Adi dvArA sazikSA pradAna karate the / ve anagAra-zramaNa grAmoM meM eka-eka rAta tathA nagaroM meM pA~ca-pA~ca rAta taka nivAsa karate hue, jitendriya--indriyoM ko vaza kiye hue, nirbhaya-- mohanIya Adi bhayotpAdaka karmoM ke udaya ko rokane vAle, bhaya ke udaya ko

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uvavAiya suttaM sU0 22 115 niSphala banAne vAle arthAt bhaya se atIta, sacitta -- jIva sahita, acitta - jIva rahita, mizrita - sacitta - acitta - sajIva-nirjIva mile hue dravyoM se virakta rahane vAle, saMyata -- samyak prayatna vAle, virata - hiMsA mRSAvAda Adi se nivRtta yA tapaH sAdhanA meM vizeSa rUpa se rata, mukta - rAga aura dveSa rUpa granthi se chUTe hue, laghuka - nyUnatama upakaraNa rakhane vAle, niravakAMkSa-- AkAMkSA -- icchA se rahita, sAdhu-mukti kI prApti hetu sAdhanA karane vAle, evaM nibhRta - prazAntavRtti se saMyukta hokara dharma kI karate the // 21 // ArAdhanA This boat which is restraint moves fast with the help of the wind which is wholesome meditation and penance. This boat has been filled up by the monks with jars containing activity (absence of idleness), karma exhaustion, endeavour, knowledge, faith, pure conduct - all essentials. Following the course indicated by the Jinas, these great Sramana merchants are moving very fast in their boat which is restraint with their faces turned towards the great port which is perfection. These monks were the masters of right texts. Their talk was pleasant as their questions were intelligent and they cherished a decent hope. While in a village, they spent one night there, and five nights when in a town, conquerors of senses, wholly free from fear, destroying the very possibility of the genesis of fear, totally detached to all forms of life, to non-life (matter), life-non-life, restrained, desisted, tie-free, with little possession, without hankering, covetous of liberation, calm, they led a spiritual life. 21 asurakumAra devoM kA avataraNa The Descent of the Asurakumara Gods teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave asurakumArA devA aMtiaM pAubbhavitthA / kAya - mahANIla - sarisa -

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116 Uvavaiya Suttam Si. 22 NIla-gulia-gavala-ayasi-kusumappagAsA viasia-sayavattamiva pattalanimmala-Isi-sitaratta-taMbaNayaNA garulAyata-ujju-tuga-NAsA uaciasila-ppavAla-biMbaphala-saNNibhAharohA / ___ usa kAla ( vartamAna avasarpiNI ) usa samaya ( caturtha Are ke anta ) meM zramaNa bhagavAn mahAvIra ke samIpa bahuta se asura kumAra deva prakaTa hue the| unakA varNa kAle mahAnIla maNi ke samAna thA aura nIlamaNi, nIla kI guTikA, bhaiMse ke sIMga tathA alasI ke phUla ke samAna unakI dIpti thii| unake netra khile hue zatapatra kamala ke sadaza the, netroM kI bhauMheM sUkSma romamaya nirmala thIM, unake netroM kA varNa kucha-kucha sapheda, lAla evaM tAmra ke sadRza thaa| unakI nAsikAe~ garUr3a kI nAka kI taraha lambI, sIdhI evaM U~cI thii| unake oSTha-hoTha paripuSTa zilA-pravAla--mUMge tathA bimbaphala ke samAna lAla the| . .. In that period, at that time, many Asurakumara gods came down to Bhagavan Mahavira. They had a black complexion like the colour of mahanila stone and the glaze of nilamani stone, indigo, the horn of a buffalo and the alasi flower. Their eyes were open like a blossomed lotus, with polished brows, somewhat white, red and copper-like. Their noses were sharp like that of Garuda, straight and high. Their lips were red like a refined coral or the bimba fruit... paMDura-sasi-sakala-vimala - Nimmala - saMkha gokkhIra-pheNa-dagaraya - muNAliyA-dhavala-daMta - seDhI huyavaha - NiddhaMta-dhoya-tatta-tavaNijja-rattatala-tAlu-jIhA aMjaNa - ghaNa-kasiNa-ruyaga-ramaNijja-NiddhakesA vAmegakuMDaladharA addacaMdaNANulittagattA / unakI dantapaMktiyAM svaccha-niSkalaMka, candramA ke Tukar3oM ke samAna ujjvala evaM nirmala, zaMkha, gAya ke dUdha ke jhAga, jalakaNa tathA kamalanAla ke

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uvavAiya suttaM sU0 22.. 117 sadRza zveta thIM, unakI hatheliyA~, pairoM ke talaveM, tAlu evaM jihvA-jIbha agni meM uSNa kiye hue, dhoye hue, punaH tapAye hue, zodhita kiye hue nirmala svarNa ke sadRza lAlimA liye hue the| unake keza kAjala tathA megha ke samAna kAle evaM rucaka maNi ke sadaza ramaNIya aura snigdha-cikane, mulAyama the| unake bAyeM kAnoM meM eka-eka kuNDala' thaa| ( dAhine kAnoM meM anya AbhUSaNa the|) unake zarIra Adra-ghisakara pIThI banAye hue candana se lipta the| The rows of their teeth were faultless, like a portion of the moon, white like a clean conch, cow's milk, foam or a lotus stalk. The palms of their hands and the sole of their feet, the upper portion of their mouth and tongue were red like burnt gold. Their hairs were as black as the collyrium, or a dark cloud, or like the rucaka stone, delightful and polished. Their left ears had a ring. Their body had a coat of sandal paste. Isi-siliMdha-puppha-ppagAsAiM suhumAiM asaMkiliTThAI vatthAI pavaraparihiyA / unhoMne silIdhrapuSpa jaise kucha-kucha sapheda yA lAlimA liye hue zveta, sUkSma-mahIna, nirdoSa vastroM ko sundara rUpa meM pahana rakhe the| They nicely wore robes bright like the silidhra flower, fine and free, from dirt. vayaM ca paDhamaM samatikkaMtA bitisaM ca vayaM asaMpattA bhadde jovaNe vaTTamANA / talabhaMgaya-tuDIa-pavara-bhUsaNa-nimmala-maNi-rayaNamaMDia-bhuA dasa-muddA-maMDiagga-hatthA / ve prathama vaya-bAlyAvasthA ko pAra kara cuke the, dvitIya vaya-madhyama vaya-yuvAvasthA ko nahIM prApta kiye hue the| bhadra yauvana-kizorAvasthA

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118 'Uvavaiya Suttam Si 22 meM avasthita the-vidyamAna the| unakI bhujAe~ maNiratnoM se bane hue ati zreSTha talabhaMgakoM-bAhuoM ke AbharaNoM, bAhu-rakSikAoM, anyAnya zreSTha AbhUSaNoM, ujjvala ratnoM aura maNiyoM se suzobhita thiiN| unake donoM hAthoM kI dazoM aMguliyA~ aMguThiyoM se alaMkRta thiiN| They had crossed through their childhood days but had not attained full youth. They were in the prime of their youth. Their arms were decorated with talabhangaka, trutika and other beautiful ornaments. All the ten fingers had rings on. . - cUlAmaNi - ciMdhagayA surUvA mahiDDiA mahajjutiA mahabalA mahAyasA mahAsokkhA mahANubhAgA hAra-virAita-vacchA-kaDaga-tuDiayAbhaa-bhuA aMgaya-kuMDala-maTTha-gaMDatala-kaNNa-pIDha-dhArI vicitta-vatthAbharaNA vicitta-mAlA-mauli-mauDA kallANa-kaya-pavara-vattha-parihiyA kallANa-kaya-pavara-mallANulevaNA bhAsuraboMdI palaMba-vaNamAladharA / unake mukuToM para cUr3AmaNi ke rUpa meM vizeSa cinha thaa| ve sundara rUpa yukta, parama RddhizAlI, mahAn dyutimAn, parama balazAlI, mahAn yazasvI, atyanta sukhI aura acintya zakti se sampanna the| unake vakSaH-sthaloM para hAra suzobhita ho rahe the, ve apanI bhujAoM para kaMkaNa evaM bhujAoM ko susthira banAye rakhane vAlI bAhurakSikAoM-AbharaNAtmaka paTTiyA~ aura aMgada-bhujabandha dhAraNa kie hue the| unake kesara, kastUrI Adi se citrita kapoloM para kuNDala tathA anyAnya karNapITha-kAna ke AbhUSaNa alaMkRta the| ve viziSTa athavA aneka prakAra ke hAthoM ke AbhUSaNa dhAraNa kiye hue the| unake mastakoM para taraha-taraha kI puSpa-mAlAoM se yukta mukuTa the| ve kalyANakArI-maMgalasvarUpa, akhaNDita, zreSTha pozAka dhAraNa-pahane hue the| ve maMgalamaya, zreSTha mAlAoM tathA candana, kesara Adi ke vilepana se yukta the| una sabhI ke zarIra dedIpyamAna the| sabhI RtuoM meM vikasita hone vAle puSpoM se banI huI mAlAe~ ( vanamAlAeM ) unake galoM se ghuTanoM taka laTaka rahI thiiN|

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uvavAiya suttaM sU0 22. 119 Their crowns bore the mark of hood-stone (cudamani). They had grace, great fortune, great glow, great valour, great friendship and great power. Their chests were decorated with necklaces. Their arms became stiff like pillars because of the weight of ornaments. They wore bracelets and earrings. They painted their cheeks with musk. Their robes and ornaments were uncommon. On their crests, there was a crown bedecked with sundry garlands. They were laden with auspicious flowers and pastes. On their body dangled garlands made from flowers of all seasons. These touched the knee. divveNaM vaNNeNaM divveNaM * gaMdheNaM divveNaM rUveNaM divveNaM phAseNaM divveNaM saMghAeNaM divveNaM saMThANeNaM divvAe iDDIe divvAe juttIe divvAe pabhAe divvAe chAyAe divvAe accIe divveNaM teeNaM divvAe lesAe dasa disAo ujjovemANA pabhAsemANA samaNassa bhagavao mahAvIrassa aMtiaM Ag2ammAgamma rattA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei / karettA vaMdaMti NamaMsaMti / vaMdittA NamaMsittA NaccAsaNe NAidUre sussUsamANA NamaMsamANA abhimuhA viNaeNaM paMjaliuDA pajjuvAsaMti / / 22 // unhoMne devocita divya varNa, divya gandha, divya rUpa, divya sparza, divya saMghAta-zArIrika gaThana, divya saMsthAna-zArIrika avasthiti, divyaRddhi-vimAna, vastra, AbhUSaNa Adi samRddhi, divya dyuti-AbhA yA yukti-vivakSita parivAra Adi yoga, divya prabhA, divya chAyA-kAnti, divya aci-zarIrastha ratnAdi kI dIpti, divya lezyA-AtmapariNati, tadanurUpa prabhAmaNDala ke dvArA dazoM dizAoM ko prakAzita evaM prabhA yA zobhAyukta karate hue zramaNa bhagavAn mahAvIra ke samIpa meM A-Akara anurAgapUrvaka tIna bAra AdakSiNA-pradakSiNA kI, vandana-namana kiyA, vandana namana karake yA vaisA kara apane-apane nAmoM evaM gotroM kA uccAraNa karate hue, ve zramaNa bhagavAn mahAvIra ke na adhika samIpa, na adhika dUra sthira

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120 Uvavaiya Suttam Su. 23 rahakara sunane kI icchA rakhate hue, praNAma karate hue - bhagavAn kI ora sanmukha rahakara vinayapUrvaka - - hAtha jor3e hue karane lage // 22 // paryupAsanA - abhyarthanA With divine colour, divine smell, divine shape, divine touch, divine body frame, divine structure, divine fortune, divine glow, divine radiance, divine grace, divine decorations, divine brilliance and divine tinge, brightening and beautifying all the directions, they came down to Sramana Bhagavan Mahavira and moved round him with great devotion. Then they paid their homage and obeisance to him, and having done so, they took their seat neither very near nor very far, with their faces turned towards him, with folded palms. 22 bhavanavAsI devoM kA avataraNa The Descent of Bhavanavasi Gods teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa baha asuriMdavajjiA bhavaNavAsI devA aMtiyaM prAunbhavitthA / NAgapaiNo suvaNNA vijjU aggIA dIvA udahI disAkumArA ya pavaNa thaNiA ya bhavaNavAsI / NAgaphaDA - garula-vayara - puNNa kalasa - pIha - haya-gaya-magara-mauDavaddhamANa- Nijutta-vicitta-citragayA surUvA mahiDDiyA sesaM taM caiva jAva ...pajjuvAsaMti / / 23 / / usa kAla ( vartamAna avasarpiNI ) usa samaya ( caturtha Are ke anta ma ) zramaNa bhagavAn mahAvIra ke pAsa bahuta se asura kumAroM ko chor3akara nAgakumAra, suvarNakumAra, vidyutkumAra, agnikumAra, dvIpakumAra, udadhikumAra, dizAkumAra, pavanakumAra aura stanitakumAra jAti ke bhavanavAsI - pAtAlaloka meM sthita apane AvAsoM meM nivAsa karane vAle deva prAdurbhUta - pragaTa hue / unake mukuTa kramazaH nAgaphaNa, garur3a, vajra, pUrNa kalaza, siMha, azva, hAthI,

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12t uvavAiya suttaM sU0 24 magara, aura varddhamAnaka-zarAba sikorA, taraha-taraha ke cihna se aMkita the| ve sundara rUpa yukta, atyanta RddhizAlI zeSa varNana asurakumAra devoM ke samAna hai yahAM taka, unakI paryupAsanA-abhyarthanA karane lage // 23 // In that period, at that time, leaving aside the Indras of the Asuras, many other denizen gods of the bhavanas, such as,. Nagakumaras, Suvarnakumaras, Vidyutkumaras, Agnikumaras, Dvipakumaras, Udadhikumaras, Disakumaras, Pavapakumaras and Stanitakumaras, descended to wait upon Bhagavan Mahavira. They wore different marks, such as, the hood of a. snake, garuda, thunderbolt, auspicious pitcher, lion, horse, elephant, crocodile and vardhamanaka (wine-cup) printed on their crown depending on their place of residence. They had great. grace, great fortune, till were worshipping him. 23 vANavyantara devoM kA avataraNa : The Descent of Vanavyantara Gods teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave vANamaMtarA devA aMti pAunbhavitthA / pisAyA bhUA ya jakkha rakkhasa kiMnara kiMpurisa bhuagavaiNo a mahAkAyA gaMdhavvaNikAyagaNA NiuNagaMdhavvagotaraiNo aNapaNNia paNapaNNia isivAdIa bhUavAdIa kaMdia mahAkadiA ya kuhaMDa payae ya devA / ___ usa kAla ( vartamAna avasarpiNI ) usa samaya ( caturtha Are ke anta ) meM zramaNa bhagavAn mahAvIra ke samIpa meM pizAca, bhUta, yakSa, rAkSasa, kinnara, kiMpuruSa, mahAkAya bhujagapati, gandharva-nATyopeta gAna, gIta-nATyavarjita saMgIta meM anurakta gandharvagaNa, aNapannika, paNapannika. RSivAdika, bhUtavAdika, Rndita, mahAkrandita, kuSmAMDa, pataga yA prayata-bahuta se ye vANavyantara jAti. ke deva prAdurbhUta-prakaTa hue|

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122 Uvaraiya Suttam Su. 24 In that period, at that time, many Vanavyantara gods descended to wait upon Bhagavan Mahavira. They were Pisacas, Bhatas, Yaksas, Raksasas, Kinnaras, Kimpurusas, Mabakayas, Mahoragas, Gandharvas who were experts in music and dramatics, Anapannikas, Panapannikas, Rsivadikas, 'Bhutavadikas, Kranditas, Mahakranditas, Kus mandas . and Prayatas. . caMcala-cavala-citta-kIlaNa-davappiA gaMbhIra-hasia-bhaNia-pIagIa-NaccaNaraI vaNamAlA-mela-mauDa-kuMDala-sacchaMda-viubviA-bharaNacAru-vibhUsaNadharA savvouya-surabhi-kusumasuraiya-palaMba - sobhaMta - kaMta - viasaMta-citta-vaNamAla-raia-vacchA kAmagamI kAmarUvadhArI NANAvihavaNNa-rAga-vara-vattha-citta-cilliya-NiyaMsaNA viviha - desI - Nevattha - ggahia-vesA pamuia-kaMdappa-kalaha-keli-kolAhala-ppiA hAsa - bola - bahulA aNega-maNi-rayaNa-viviha-Nijutta - vicitta - cidhagayA surUvA mahiDDiA jAva....pajjuvAsaMti / / 24 // . ve deva ati caMcala * cittayukta, krIr3Apriya aura parihAsapriya the| unheM gambhIra hAsya aura vaisI hI aTTahAsapUrNa vANI priya thii| ve gIta evaM nRtya meM anurakta the| ve deva uttara vaikriya ke dvArA apanI icchA ke anusAra nirmita vanamAlA--sabhI RtuoM meM vikasita hone vAle puSpoM se banI mAlAe~, phUloM kA seharA, athavA kalaMgI, mukuTa, kuNDala Adi AbhUSaNoM ke dvArA sundara rUpa se saje hue yA pahane hue the| sabhI RtuoM meM khilane vAle, sugandhita phUloM se sundara DhaMga se banI huI lambI, ghuTanoM taka laTakatI huI, suzobhita hotI huI, sundara, vikasita vanamAlAoM dvArA una devoM ke vakSaHsthala bar3e manojJa--Aha lAdakArI yA sundara pratIta hote the / ve apanI icchAnusAra jahA~ kahIM para jAne kA sAmarthya rakhate the aura yatheccha rUpa dhAraNa karane vAle the| ve bhinna-bhinna raMga ke uttama, taraha-taraha ke camakIle-bhar3akIle vastra dhAraNa kiye hue the| aneka dezoM kI vezabhUSAoM ke anurUpa unhoMne taraha-taraha kI pozAkeM pahana rakhI thiiN| ve

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uvavAiya suttaM sU0 25 .. 123 pramodapUrNa kAma-kalaha, krIr3A tathA tajjanita kolAhala meM Ananda lete the| ve bahuta ha~sane vAle aura bahuta bolane vAle the| ve aneka maNiyoM tathA aneka ratnoM se bhinna-bhinna rUpa meM nirmita taraha-taraha ke cihna dhAraNa kiye hue the| ve sundara rUpa se sampanna tathA parama RddhizAlI the| zeSa varNana pUrva samAgata devoM ke samAna hai, yahA~ taka, ve unakI paryupAsanA karane lage, unakA sAnnidhya lAbha lene lge||24|| They were fickle in their mind, always fond of jokes and games. They were addicted to laughter and gossip. They had interest in music and dancing. They wore wreaths, tiara, crown, ear-rings and many other ornaments, all made from wild flowers produced by their divine power. Their chests were decorated with very long garlands, also made from wild flowers of all seasons which were fragrant, delightful and fully blossomed. They were capable to go wherever they pleased and assume any form they desired. They had put on robes and dresses of diverse hues, all very gaudy and conspicuous, as if they had assembled from many lapds. They took delight in games flaming up sex, in quarrels, in swimming with girls, and in simply making noise. They were talking and laughing much. They wore diverse marks which were decked with gems and precious stones. They had immense grace, immense fortune, till were worshipping him. . 24 jyotiSka devoM kA avataraNa The Descent of Jyotiska Gods teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa joisiyA devA aMtiaM pAunbhavitthA / vihassatI caMda sUra sukka saNiccarA rAhU dhUmaketU vuhA ya aMgArakA ya tatta-tavaNijja-kaNaga-vaNNA je gahA joisaMmi cAraM caraMti / keU a giriaa| aTThAvIsavihA

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Uvavaiya Suttam Su. 25 ya NakkhattadevagaNA / NANAsaMThANa - saMThiyAo paMca-vaNNAo tArAo / ThialessA cAriNo a avissAma-maMDala - gatI / patteyaM NAmaMkapAgaDiya - ciMdha-mauDA | mahiDDiyA jAva... pajjuvAsaMti // 25 // 124 usa kAla ( vartamAna avasarpiNI) usa samaya ( caturtha Are ke anta ) meM zramaNa bhagavAn mahAvIra ke samakSa bRhaspati, candra, sUrya, zukraM zanaizcara, rAhU, dhUmaketu, budha aura maMgala, jinakA varNa tape hue svarNa-bindu ke sadRza dedIpyamAn thA - ye jyotiSka deva prAdurbhUta- - pragaTa hue / ina devoM ke atirikta jyotizcakra meM bhramaNa karane vAle - - gatizIla, gati meM Ananda anubhava karane vAle, ketu -- jalaketu Adi graha, aTThAIsa prakAra ke nakSatra devagaNa, bhinna-bhinna AkRtiyoM ke pA~ca varNa ke tAre-tArA jAti ke deva prAdurbhUta - prakaTa hue| unameM sthita raha kara prakAza karane vAle, anavarata maNDalAkAra gati se calane vAle, donoM prakAra ke jyotiSka deva the / pratyeka - hara kisI ne apane-apane nAma se aMkita apanA viziSTa cinha apane mukuTa para dhAraNa kara rakhA thA / ve atyanta RddhizAlI pUrva samAgata devoM ke sadRza yathAvidhi vandanA - namaskAra karake zramaNa bhagavAn mahAvIra kI paryupAsanA - abhyarthanA karane lage // 25 // In that period, at that time, the Jyotiska gods descended to wait upon Bhagavan Mahavira. They were : Jupiter, Moon, Sun, Venus, Saturn, Rahu, Comets, Mars and Mangala which were as red as a drop of molten gold. These heavenly bodies which usually move on their orbit came down to Bhagavan Mahavira. There came down the mobile Ketu, twentyeight types of Naksatras of diverse shape and stars of five hues. There came down some heavenly bodies which shine from a fixed position, and others which shine as they move. Each one wore a crown with the distinguishing emblem of his own vimana and its name printed on it. They had immense grace, immense fortune, till were worshipping him. 25

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uvavAiya suttaM sU0 26 125 vaimAnika devoM kA avataraNa The Descent of Vaimanika Gods teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa vemANiyA devA aMtiyaM pAu bhavitthA / soha-mmIsANa saNakumAra mAhida-baMbhalataka-mahAsukka-sahassArANaya-pANayAraNa-accuyavaI pahiTThA devA / usa kAla ( vartamAna avasarpiNI ) usa samaya ( caturtha Are ke anta ) meM zramaNa bhagavAn mahAvIra ke sAnnidhya meM saudharma, IzAna, sanatkumAra, mAhendra, brahma, lAntaka, mahAzukra, sahasrAra, Anata, prANata, AraNa aura acyuta ye vaimAnika devaloka ke adhipati indra atyadhika prasannatApUrvaka prAdurbhUtapragaTa hue / In that period, at that time, many Vaimanika gods descended to wait upon Bhagavan Mahavira. They came down from their heavenly abodes, viz., Saudharma, Isana, Sanatkumara, Mahendra, Brahma, Lantaka, Mahasukra, Sahasrara, anata, Pranata, arana and Acyuta. They appeared to be immensely happy. jiNa daMsaNussugAgamaNa - jaNiya hAsA pAlaka- pupphaka - somaNasa - sirivaccha-NaMdiAvaMtta-kAmagama- pIigama-maNogama - vimala - savvaobhadda - NAmadhijjehiM vimANehiM oiNNA vaMdakA jiNidaM / miga-mahisa- varAhachagala-dadd ura-haya-gayavai-bhuaga-khagga-usabhaMka - viDima - pAgaDiya - ciMdhamauDA pasiDhila-vara-mauDa - tirIDadhArI kuMDala - ujjoviANaNA mauDaditta - sirayA | rattAbhA paumapamhagorA seyA subha-vaNNa-gaMdha-gaMdha-phAsA uttama-viubviNo viviha- vattha- gaMdha - malladharA mahiDiA mahajjutiA jAva... paMjaliuDA pajjuvAsaMti ||26||

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126 Uvavaiya Suttam Su. 26 ve deva jina-rAga-dveSa ke vijetA tIrtha kara prabhu mahAvIra ke darzana pAne kI utsukatA aura tadartha apane vahA~ pahu~cane se utpanna hue harSa se ullasita the| jinezvara kA vandana-stavana karane vAle ve ( bAraha devalokoM ke dasa adhipati ) deva pAlaka, puSpaka, saumanasa, zrIvatsa, nandyAvarta, kAmagama, prItigama, manogama, vimala aura sarvatobhadra nAma ke apane-apane vimAnoM se bhUmi para avatIrNa-utara aaye| ve indra mRga-hariNa, mahiSa-bhaiMsA, varAha -sUara, chagala-bakarA, dardura-meMDhaka, haya-ghor3A, gajapati-uttama hAthI, bhujaMga--sarpa, khar3aga--gaiMDA aura vRSabha--sAMDa, ke cinhoM se aMkita mukuTa ko dhAraNa kiye hue the| ve uttama mukuTa DhIle bandhanavAle, unake sundara savinyAsa yukta mastakoM para vidyamAna-dIptimAn the| kuNDaloM kI ujjvala prabhA se unake mukha dedIpyamAna--udyotita the| mukuToM se unake mastaka suzobhita--dIptimAn the| ve lAla AbhA--lAlimA lie hue, kamala garbha ke samAna gaura kAntimaya zveta varNa se yukta the| ve uttama uttara vaikriya ke dvArA zubha varNa, zubha gandha aura zubha sparza ke niSpAdana meM sakSama the| ve bhinna-bhinna prakAra ke vastra, - sugandhita dravya, aura mAlAe~ dhAraNa kiye hue the| ve parama Rddhi se sampanna tathA atyanta dyutimAn the| pUrva samAgata devoM kI taraha zeSa varNana, yahA~ taka, ve bhagavAn mahAvIra ke sAmane vinayapUrvaka aMjali bA~dhe--hAtha jor3e, unakI paryupAsanA-abhyarthanA yA unakA sAnnidhya lAbha lene lage // 26 // They were full of joy because they were keen to pay their homage to the Jina and they had been able to come. They descended on this earth from various vimanas, such as, Palaka, Puspaka, Somanasa, Srivatsa, Nandyavarta, Kamagama, Pritigama, Manogama, Vimala and Sarvatobhadra. They wore on their crown their respective emblems, such as, deer, buffalo, pig, goat, frog, horse, pedigree elephant, snake, rhino and ox. The crowns were loosely placed. Their faces were beaming in the glitter of their ear-rings. So did their crest in the glitter of their crown. They were red in their pigmentation, or yellow like the central piece of lotus, or simply white. They had great power to transform themselves. They had put on

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uvavAiya suttaM sU0 270 127 diverse robes and dresses, fragrant cosmetics and garlands, had grace and fortune till worshipped him with folded. palms. 26 campAnagarI meM logavArtA Popular Gossip in the City of Campa teNaM kAleNaM teNaM samaeNaM caMpAe NayarIe siMghADaga-tiga-caukkacaccara-caummuha-mahApahapahesu mahayA jaNasadde i vA jaNavUhe i vA jaNabole i vA jaNakalakale i vA jaNummI ti vA jaNukkaliyA i vA jaNasaNNivAe i vA / usa kAla ( vartamAna avasarpiNI ) usa samaya ( caturtha Are ke anta ) meM campA nagarI ke siMghAMToM--siMgAr3e ke se AkAra vAle tikone sthAnoM, trikoM-jahAM tIna mArga milate haiM, aise tirAhoM, catuSkoMcauka, jahA~ cAra rAste milate haiM aise caurAhoM, catvaroM-jahA~ se cAra se adhika rAste milate haiM aise sthAnoM, caturmukhoM-cAroM ora mukha athavA cAra dvAra yukta devakuloM, rAjamArgoM aura galiyoM meM manuSyoM kI bahuta hI AvAja A rahI thI, vahA~ bahuta se loga zabda kara rahe the, paraspara meM kaha rahe the, manda svara meM bAta kara rahe the, logoM kA bar3A jamaghaTa lagA huA thA, ve bola rahe the| unake vArtAlApa kI kala-kala-manojJa dhvani sunAI detI thii| logoM kI mAnoM eka lahara-sI umar3I A rahI thI, choTI-choTI ToliyoM meM loga ghUma rahe the, eka sthAna se haTakara dUsare sthAna para ikaTTha ho rahe the| In that period, at that time, there was a huge uproar of a large gossip in triangular parks, at places where three roads. met, in the squares, at places where four roads met, in the temples, on the highways, in lanes and bye-lanes, in the market place of the city of Campa. All these places were thronged

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128 Uvavaiya Suttam Su. 27 with men. Some groups were talking in a whisper, some were talking aloud, but there was talk everywhere. People were moving in small groups, often changing position. bahujaNo aNNamaNNassa evamAikkhai evaM bhAsai evaM paNNavei evaM parUvei-evaM khalu devANuppiA ! samaNe bhagavaM mahAvIre Adigare titthagare sayaMsaMbuddhe purisuttame jAva....saMpAviukAme puvvANupugvi caramANe gAmANugAmaM dUijjamANe ihamAgae iha saMpatte iha samosaDhe, iheva caMpAe NayarIe bAhiM puNNabhadde ceie ahApaDirUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvemANe viharai / ___ bahuta se manuSya paraspara meM carcA kara rahe the, abhibhASaNa kara rahe the, prajJApita kara rahe the-jatA rahe the, prarUpita kara rahe the-eka-dUsare ko batA rahe the| arthAt isa prakAra kArya-kAraNa kI vyAkhyA sahita tarkasammata kathana karate the| he devAnupriyo ! bAta aisI hai ki zramaNa bhagavAn mahAvIra jo apane yuga meM zruta dharma ke Adya pravartaka, tIrtha kara-zramaNa-zramaNI, zrAvaka-zrAvikA rUpa dharma tIrtha ke pratiSThApaka, svayaMbuddha-svayaM binA kisI anya nimittoM ke bodha prApta, puruSottama-puruSoM meM uttama, .....yAvat siddhigati rUpa sthAna kI prApti ke liye samudyata bhagavAn mahAvIra kramazaH Age se Age vicaraNa karate hue, grAmAnugrAma vihAra--eka gAMva se dUsare gAMva kA sparza . karate hue yahAM Aye haiM, samprApta hue haiM, yahA~ samavasRta hue haiM--padhAre haiN| yahIM campA nagarI ke bAhara pUrNabhadra caitya meM zramaNa caryA ke yogya sthAna grahaNa kara saMyama tathA tapa se apanI AtmA ko bhAvitaanuprANita karate hue virAjita haiM, yA AtmArAma meM vihAra kara rahe haiN| Some were talking to others very casually, some seriously, some were expressing the same theme in different words. Said they, "Oh beloved of the gods! The fact is that sramana Bhagavan Mabavira, who is self-enlightened, the founder, the creator of the order, the best among men, till one who is

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uvavAiye suttaM sU0 27 129 perfected, while wandering from village to village, has, in the course of his wandering inission, arrived here, camped here and is staying here. He is camped in the Purnabhadra temple Outside the city of Campa, with appropriate resolve, enriching his soul by restraint and penance. taM mahapphalaM khalu bho devANuppiyA ! tahArUvANaM arahaMtANaM bhagavaMtANaM NAmagoassa vi savaNatAe kimaMga puNa abhigamaNa-vaMdaNaNamaMsaNa-paDipucchaNa-pajjuvAsaNayAe ? __ "hama logoM ke liye yaha mahAn lAbhaprada hai ki-he devAnupriyoM! arihanta ke guNoM se yukta aise arhat bhagavAn ke nAma-pahacAna ke liye banI huI saMjJA, gotra--guNoM ke anurUpaM diyA huA nAma, ko sunane se bhI mahAn phala kI prApti hotI hai| arthAt unake nAma-gotra kA sunanA bhI bahuta bar3I bAta hai| to phira unake sammukha jAnA, vandana-namana karanA, pratipRcchA-jijJAsA karanA, arthAt unase dharma-tattva ke viSaya meM pUchanA, unakI paryupAsanA karanA-unakA sAnnidhya-lAbha lenA-ina sabhI se prApta hone vAle phala kA to kahanA hI kyA ? "Oh beloved of the gods! When the mere mention of his auspicious name and lineage is the giver of great merit, the outcome to one who waits upon him, who pays him homage and obeisance, who asks him questions, who worships him, must indeed be very great. . . ekkassa vi Ayariyassa dhammiassa suvayaNassa savaNatAe kimaMga puNa viulassa atthassa gahaNayAe ? "unake eka bhI Arya-sadguNa naSpanna , saddharmamaya eka uttama vacana

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130 Uvavaiya Suttam Si. 27 ko sunane se aura vipula-vistRta artha ke grahaNa karane se hone vAle phala kI to bAta hI kyA hai ? "When even a single, noble, well-spoken and pious word from Bhagavan Mahavira gives great merit, the merit derived from listening and accepting his whole sermon must indeed be very great. taM gacchAmo NaM devANuppiyA! samaNaM bhagavaM mahAvIraM vaMdAmo NamaMsAmo sakkAremo sammANemo kallANaM maMgalaM devayaM ceiaM ( viNaeNaM ) pjjuvaasaamo| "ataH he devAnupriyoM! acchA ho, hama saba vahA~ jAe~, zramaNa bhagavAn mahAvIra ko vandana kareM, namana kareM, unakA satkAra kareM, sammAna kareM, bhagavAn kalyANa ke hetu rUpa haiM, pApa-nAza ke hetu rUpa haiM, divya svarUpa kI prApti meM hetu rUpa haiM, aura jJAna-prApti ke hetu rUpa haiM, hama saba vinayapUrvaka unakI paryupAsanA-sAnnidhya prApta kreN| "So Oh beloved of the gods ! , Let us all go to Sramana Bhagavan Mahavira. - Let us pay him homage. Let us pay him compliments. Let us show him respect. Let us worship this great personality with due humility who helps us to destroy sin and to acquire perfection, knowledge and bliss. etaM Ne pecca bhave ihabhave a hiyAe suhAe khamAe NisseasAe ANugAmiattAe bhavissai / "yaha ( vandanA-namaskAra Adi ) parabhava-janma-janmAntara meM aura isa bhava-vartamAna jIvana meM hamAre liye hitaprada, sukhaprada, kSAntiprada tathA nizreyaprada-mokSaprada siddha hogaa|"

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uvavAiya suttaM sU0 27 "This will help This will give us bliss. This will help us in 131 us in this life as well as in life hereafter. This will wipe clean adverse situations. the attainment of perfection." tti kaTTu bahave uggA uggaputtA bhogA bhogaputtA evaM dupaDoAreNaM rAiNNA khattiA mAhaNA bhaDA johA pasatthAro mallaI lecchaI lecchaIputtA aNNe ya bahuve rAIsara-talavara mADaMbiya - koDuMbiainbha seTThi seNAvai - satyavAha - pabhitio appegaiA vaMdaNa - vattiaM appegaiA pUaNavattiaM evaM sakkAravattiyaM sammANavattiyaM daMsaNavattiyaM koUhalavattiyaM / yoM vicAra-vimarza karate hue bahuta se ugroM- ArakSaka adhikAriyoM, ugraputroM - kumAra avasthA vAle ugravaMzI, bhogoM - rAjA ke mantrimaNDala ke sadasyoM, bhogaputroM, rAjAnyoM - rAjA ke parAmarzaka maNDala ke sadasyoM, arthAt ikSvAkuvaMzIyoM, jJAtavaMzIyoM aura kuruvaMzIyoM, kSatriyoM - sAmAnya rAjakulIna, brAhmaNoM, subhaToM, yoddhAoM - yuddhopajIvI sainikoM, prazAstAoM - prazAsanika adhikAriyoM, mallakiyoM - malla gaNarAjya ke sadasyoM, mallakIputroM, licchaviyoM - licchavi gaNarAjya ke sadasyoM, lacchavIputroM tathA anya aneka rAjAoM - mANDalika narapatiyoM, IzvaroM - yuvarAjAoM, yA prabhAvazIla evaM aizvaryazAlI puruSoM, talavaroM - paTTabandha vibhUSita rAja sammAnita viziSTa nAgarikoM, mArDavikoM - jAgIradAroM, kauTumbikoM - bar3e-bar3e parivAroM ke pramukha vyaktiyoM, ibhyoM - vaibhavazAlI janoM, zreSThiyoM- suvyavahAra aura dhana-vaibhava se pratiSThAprApta seThoM, senApatiyoM, sArthavAhoM-choTe-choTe vyApAriyoM ko sAtha liye dezAntara meM vyApAra karane vAle samartha vyApAriyoM, ina sabhI ke putroM meM se, kaI eka vandana hetu, kaI eka pUjA karane ke liye, kaI eka satkAra hetu, kaI eka sammAna hetu, kaI eka darzana hetu, aura kaI eka utsukatA pUrti hetu bhagavAn ke sAnnidhya meM Ane ko samudyata hue / Having discussed like this, a vast crowd of people prepared

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132 Uvavaiya Suttam si. 27 to go to Sramana Bhagavan Mahavira. This included the Ugras, the progeny of the Ugras, the Bhogas, the progeny of the Bhogas, the Rajanyas, the progeny of the Rajanyas, the Ksatriyas, the progeny of the Ksatriyas, the Brahmanas, the progeny of the Brahmanas, heroes and their progeny, warriors and their progeny, readers of religious texts and their progeny, Mallakis and their progeny, Licchavis and their progeny, and many other chiefs, princes, nobles, mandavikas, kautumbikas, ivyas, sresthis, army commanders, foreign traders, and so onsome to pay homage, some to worship, some to pay compliments, some to show him regard, some just to catch a glimpe, and some out of sheer curiosity. appegaiA aTThaviNiccha yaheu. assuyAi suNessAmo suyAI nissaMkiyAI karissAmo appegaiA aTThAI heUiM kAraNAiM vAgaraNAI pucchissaamo| unameM kaI eka jana artha nizcaya hetu-tattva kA yathArtha nirNaya hetu, azruta-nahIM sune hue bhAva ko suneMge, zruta-sune hue bhAvoM ko saMzayarahita kareMge, arthAt tadgata saMzaya ko jar3a-mUla se dUra kreNge| aneka jana isa bhAva se socakara jIva, ajIva Adi artha, padArthoM meM rahe hue dharma aura nahIM rahe hue dharma se sambandhita ( anvaya-vyatireka ) hetu-kAraNa (yaktiyukta tarkasaMgata vyAkhyA ) aura vyAkaraNa-dUsaroM ke dvArA pUche gaye praznoM ke uttara pUchege-jijJAsA kareMge / Some wanted to have some meaning clarified, some wanted to hear what they had never heard, some wanted to have their doubts clarified about what they had heard before. Some wanted to be clear about the fundamentals, such as, jiva, ajiva, about the nature of things, about logical interpretations, and about solutions given on the questions raised by others

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133 uvavAiya suttaM sU0 27 appe iA savvao samaMtA muNDe bhavittA agArAo aNagAriaM pavvaislAmo paMcANuvaiyaM sattasikkhAvaiyaM duvAlasavihaM gihidhammaM paDivajjissAmA adhpegaiA jiNa bhattirAgeNa appegaiA jIyameaM / unameM se kaI eka jano ne apane saba prakAra ke sAMsArika sambandhoM kA parivarjana- viccheda kara, muNDita hokara pravrajita hokara agAra dharma - gRhastha dharma se nikala kara ( Age bar3hakara ) anagAra dharma - zramaNa dharma svIkAra kareMge 1. aneka isa bhAva se yA yaha cintana kara ki pA~ca aNuvrata -- (1) sthUla prANAtipAta viramaNa, ( 2 ) sthUla mRSAvAda viramaNa, (3) sthUla adattAdAna viramaNa, ( 4 ) svadAra saMtoSa paradAra vivarjana rUpa maithuna viramaNa, (5) sthUla parigraha parimANa, aura sAta zikSAvrata(1) dizA parimANa, (2) upabhoga - paribhoga parimANa, (3) anarthadaNDa viramaNa, (4) sAmAyika, (5) dezAvakAzika, (6) poSadhopavAsa, (7) atithi saMvibhAga, yoM bAraha vrata yukta zrAvaka dharma svIkAra kareMge / kaI eka jana bhakti - anurAga ke kAraNa, kaI eka jana yaha cintana kara ki yaha apanI vaMza-paramparA kA vyavahAra hai ki 'darzana karane ko jAnA hai' prabhu mahAvIra ke sAnnidhya meM Ane hetu udyata hue / Some desired to use the occasion to cut off all worldly relations and join the order as monks by permanently renouncing their homes. Some wanted to court the five lesser vows and seven educative vows prescribed for the householders. Some were attracted by devotion, and some because it was a family tradition. tti kaTTu pahAyA kayabalikammA kayakoUyamaMgalapAyacchittA sirasAkaMThamAlakaDA Aviddha-maNisuvaNNA kappiyahAra'ddhahAra-tisaraya pAlaMba- palaMbamANaka Disuttaya- sukaya sohAbharaNA pavaravatya parihiyA caMdaNolittagAyasarIrA / -

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134 Uvavaiya Suttam Suu. 27 isa prakAra vicAra karake unhoMne snAna kiyA / naimittika kArya kiye, zarIra-sajjA kI dRSTi se A~khoM meM aMjana AMjA / lalATa para maMgala svarUpa tilaka kiyA / prAyazcita - duHsvapna Adi doSoM ke nivAraNa hetu candana, kuMkuma, akSata, dadhi Adi se maMgala-vidhAna kiyaa| unhoMne sira para evaM gale meM mAlAe~ dhAraNa kIM / maNi-suvarNa jar3ita AbharaNa, hAra, ardhahAra, tIna lar3oM ke hAra, pralamba hAra, laTakatI huI karadhaniyA~ aura anya bhI zobhAvardhaka alaMkAroM se apane Apako sajAyA ; uttama, zreSTha mAMgalika vastra phneN| unhoMne samuccaya rUpa meM zarIra para aura zarIra ke pratyeka avayava para candana kA lepa kiyA / Having thought like this, people took their bath, performed necessary propitiatory and conciliatory rites, made atonements to make their journey free from danger and put on beautiful dresses. They decorated their heads and necks with beautiful garlands. They decorated themselves with golden ornaments beset with gems. They placed round their neck necklaces, half-necklaces (ardhaharas), necklaces with three strings, decorated their waists with katisutras and placed other decorative ornaments on their person. They besmeared their limbs with sandal paste. appegaiA hayagayA evaM gayagayA rahagayA siviyAgayA saMdamANiyAgayA appegaiA pAryAvihAracAriNo purisavaggurAparikkhittA mahayA ukkiTThi-sIhaNAyabolakalakalaraveNaM pakkhubbhiamahAsamuddaravabhUtaMpiva karemANA caMpAe NayarIe majbhaMmajjhaNaM NigacchaMti NigacchittA jeNeva puNNabhadde ceie teNeva uvAgacchati / unameM se kaI eka ghor3oM para kaI hAthiyoM para kaI pardedAra pAlakhiyoM para, kaI puruSa -pramANa pAlakhiyoM para savAra hue| kaI jana bahuta purUSoM ke dvArA cAroM ora se ghire hue paidala hI cala par3e / ve sabhI loga utkRSTa, harSollasita, sundara aura siMhanAda dvArA yAM kala-kala

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uvavAiya sutaM sU0 27 135 -svara ke dvArA (campA) nagarI ko laharAte-garajate vizAla samudra ke samAna banAte hue campAnagarI ke bIcoM-bIca se gujre| vaisA kara ( nikala kara ) jahA~ pUrNabhadra caitya thA, vahA~ Aye / Some sat on horse back: some on elephants, some on chariots, palanquins, syandamanikas, some walked down on feet, surrounded by many other pedestrians all around, shouting, roaring, gossiping, filling the city.of Campa with a great noise, a great commotion, giving it the look of a mighty ocean, all topsy turvy. They passed through the heart of the city of Campa and moved in the direction of Purnabhadra Cailya. uvAgacchittA samaNassa. bhagavao mahAvIrassa adUrasAmaMte chattAIe titthayarAisese pAsaMti / pAsittA jANa-vAhaNAiM ThAvaiMti / ThAvaittA jANa-vAhaNehito paccoruhaMti / paccoruhittA jeNeva : samaNe bhagavaM mahAvIre teNeva uvAgacchaMti / - vaisA kara-Akara na adhika dUra se aura na adhika nikaTa se zramaNa bhagavAna mahAvIra ke tIrtha kara rUpa ke vaiziSTya--pratIka yA paricaya denevAlI chatra Adi atizaya-vizeSatAe~-cinha upakaraNa, dekhiiN| dekhate hI yAnagAr3I, ratha Adi aura vAhana-ghor3e, hAthI, baila Adi ko vahA~ ThaharAye / ThaharAkara yAnaM evaM vAhana se nIce utre| nIce utarakara jahA~ zramaNa bhagavAn mahAvIra the, yA virAjita the, vahA~ aaye| When they reached the vicinity of Bhagavan Mahavira, some of the supernaturals attending a Tirtharikara, such as umbrella, etc., came to their sight. Having seen them, they stopped their vehicles and alighted therefrom and came to the spot where Bhagavan Mahavira was seated.

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Uvavaiya Suttam Su. 28 uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM kareMti / karitA vaMdati NamaMsaMti / vaMdittA NamaMsittA NaccAsaNe NAidUre sussusamANA NamaMsamANA abhimuhA viNaNaM paMjaliuDA pajjuvAsaMti // 27 // 136 vahA~ Akara zramaNa bhagavAn mahAvIra kI tIna bAra AdakSiNA- pradakSiNA kI, vaisA kara vandana - namaskAra kiyA / vandana- namaskAra kara zramaNa bhagavAn mahAvIra ke na adhika dUra na adhika samIpa avasthita ho, zuzrUSA - bhagavAn ke vacana zravaNa karane kI utkaNThA liye, namaskAra mudrA meM ( zramaNa bhagavAn mahAvIra ke ) sammukha vinayapUrvaka aMjali bA~dhe hue - donoM hAtha jor3e hue unakI paryupAsanA - sAnnidhya lAbha lene lage ||27|| Having arrived there, they moved round him thrice, paid their homage and obeisance. Having done so, they stood in front of him folding their hands in humility, neither very near nor very far, fully attentive, worshipping him with devotion. 27 Safe ko bhagavadcaryA kA nivedana The Intelligence Officer submits jAva... taNaM se pavittivAue imIse kahAe laddhaTTa samANe haTTatuTTa .. hiyae / hAe jAva ... appamahagghAbharaNAlaMki asarIre sayAo gihAo paDiNikkhamai / sayAo gihAo paDiNikkhamittA caMpANayari majbhaMmajjhaNaM jeNeva bAhiriyA savveva heTThillA vattavvayAjAva... NisIyai NisIittA tassa pavittivAuassa addhaterasasayasahassAiM pIidANaM dalayati / dalayittA sakkArei sammANei 1 sakkArettA sammAttApaDivisajje ||28||

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137 uvavAiya suttaM sU0 29 pravRtti nivedaka ko jaba yaha ( zramaNa bhagavAn mahAvIra ke Agamana kI ) bAta vidita huI, vaha haSita evaM saMtuSTa huaa|... yAvat vikasita hRdaya huaa| usane snAna kiyA |...yaavt saMkhyA meM kama, para mUlyavAn AbhUSaNoM se zarIra ko alaMkRta kiyaa| yoM vaha saja-dhajakara apane ghara se niklaa| apane ghara se nikala kara campA nagarI ke bIcoM-bIca-- madhya bAjAra se hotA huA, jahA~ rAjA kuNika kA mahala thA, jahA~ bahirvartI rAjasabhA thI...( isake bAda kA sabhI varNana-jo ki pahale kahA jA cukA hai yahA~ taka kahanA cAhiye ki rAjA kUNika prabhu mahAvIra ko vandana-namana kara siMhAsana para ) baitthaa| vaisA kara--baiTha kara usa vArtA-nivedaka ko sAr3he bAraha lAkha rajata-mudrAe~ prItidAnapAritoSika yA tuSTidAna ke rUpa meM pradAna kii| pradAna kara, unhoMne uttama vastra Adi dvArA usakA ( vArtA nivedaka kA ) satkAra kiyA, Adara-pUrNa vacanoM dvArA sammAna kiyA, isa prakAra satkRta evaM sammAnita kara use visarjita--vidA kiyA // 28 // Then the aforesaid Intelligence Officer, having learnt all this, was highly delighted, till his heart expanded in glee. He took his bath, till decorated himself with ornaments light in weight but precious in value, and moved out of his residence. Then moving through the heart of the city of Campa, he arrived in the audience-room of king Kunika, till the king having transmitted his homage and obeisance to Bhagavan Mahavira, sat on his throne. Having sat on his throne, the king conferred 'on the Intelligence Officer a cash award of 12.50 lakhs and honoured him duly. Having done so, he dismissed him. 28 kUNika rAjA kA Adeza King Kunika issues instructions tae NaM se kUNie rAyA bhaMbhasAraputte balavAuaM AmaMtei / AmatattA evaM vayAsI-khippAmeva bho devANuppiA ! AbhisekkaM

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138 Uvavaiya Suttam Su 29 haMtthirayaNaM pddikppehi| hayagayarahapavarajohakaliaM ca cAuraMgiNi seNaM saNNAhihi / subhaddApamuhANa ya devoNaM bAhiriyAe uvaTThANasAlAe pADiekkADiekkAiM jattAbhimuhAI juttAiM jANAiM . uvaTaTheveha / caMpaM Nari sanbhiMtara-bAhirigaM AsittasittasuisammaTTharatyaMtarAvaNavIhiaM maMcAimaMcakaliaMNANAviharAgaucchiyajjhayapaDAgAipaDAgamaMDia lAulloiyamahiyaM gososa-sarasarattacaMdaNa jAva.... gaMdhavaTTibhUaM kareha kAraveha / karittA kAravettA eamANattiaM pccppinnaahi| nijjAissAmi samaNaM bhagavaM mahAvIra abhivaMdae / / 29 // taba bhaMbhasAra ke putra rAjA kUNika ne sainya vyApAra meM pArAyaNa yA : sainya se sambandhita adhikArI ko bulAkara usase isa prakAra kahA"he devAnu priya ! zIghatApUrvaka hI AbhiSekya-abhiSeka ke yogya yA pradhAna pada para vidhipUrvaka sthApita, ( rAjA kI savArI meM prayojanIya ) hastiratnazreSTha hAthI ko sajAkara taiyAra kraao| ghor3e, hAthI, ratha aura zreSTha yoddhAoM se sahita yA parigaThita caturaMgiNI--cAra aMgavAlI senA ko susajja kraao| subhadrA Adi pramukha deviyoM--rAniyoM ke liye, unameM se pratyeka ke liye yAtrAbhimukha--gamana karane ke liye udyata jote hue savAriyoM ko bahirvatI rAjasabhA ke samIpa upasthApita-taiyAra karA kara hAz2ira kro| caMpA nagarI ke bAhara aura bhItara ( usake saMghATaka, trika, catuSka, catvara, caturmukha, rAjamArga aura sAmAnya mArga, ina sabhI kI saphAI karAo, vahA~ para jala kA chir3akAva karAo, gobara Adi kA lepa kraao| nagarI kI galiyoM ke madhya bhAgoM evaM bAjAra ke rAstoM kI bhI saphAI karAo, jala kA chir3akAva karAo aura unheM svaccha kraao| sIr3hiyoM ke AkAra ke prekSakAsanoM kI racanA kraao| bhinna-bhinna raMgoM kI, UMcI, siMha, cakra Adi cinhoM se yukta dhvajAe~, patAkAe~ aura atipatAkAe~-jinake AsapAsa ainekAneka choTI-choTI patAkAoM-jhaMDiyoM se saje hoM, aisI bar3Ibar3Ipa tAkAe~ lgvaao| nagarI kI dIvAroM ko lipavAo putvaao| una dIvAroM para gorocana tathA sarasa-Ardra lAla' candana...yAvat Adi jisase sugandhita dhueM ke pracuratA se vahA~ para gola-gola dhUmamaya challeM

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139 uvavAiya suttaM sU0 30 banate hue dikhalAI deM aisA karo aura krvaao| inameM jo karane kA hai, use karake, tatsambandhI vyavasthA kara, yA use dUsaroM se karavA kara mujhe sUcita karo ki AjJApAlana ho gayA hai| yaha saba ho jAne para meM zramaNa bhagavAna mahAvIra kI abhivandanA hetu jAU~gA" // 29 // Then king Kunika, son of Bhambhasara, called his Chief Army Officer and said unto him as follows : "Oh beloved of the gods ! Please make ready the very best of our elephants fit for the use of the king. Also . prepare the four-fold army consisting of the pick from our infantry, cavalry, elephants and chariots. For the ladies, Subhadra and others, prepare suitable and separate vehicle for each one, with animals ready to start yoked' to these and present them at the exterior court. As to the city of Campa, clean it from inside and outside, remove all dirt and dust from the roads, highways, lanes, triangular parks, squares etc., and arrange to sprinkle water to make the city delightful. Then for the use of the public, erect gallery type platforms at suitable sites. Then unfurl flags, ensigns, giant flags, bearing sundry emblems like a lion, a wheel, etc., and get the floors and courtyards duly cleaned and besmeared. Then fill up the streets with the fragrant smokes of burning incences like gosirsa, sandal wood, red sandal, etc. Get all these done under your care and supervision. Having completed the assignment, please report to me the due compliance of the order. I have to go to pay my homage and obeisance to Bhagavan Mahavira." 29 . abhivandanA kI taiyArI Preparation for the King's visit tae NaM se balavAue kUNieNaM raNNA evaM vutte samANe hadvatuTTha jAva.. hiae karayala-pariggahiaM sirasAvattaM matthae aMjali klR evaM vayAsI--sAmitti /

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140 Uvavaiya Suttam Sa. 30 . taba rAjA kuNika ke isa prakAra kahe jAne para vaha senAnAyaka harSita . evaM parituSTa huaa| yAvat...usane apane mana meM prasannatA kA anubhava. kiyaa| aMjali bA~dhe-donoM hAtha jor3e, unheM sira ke cAroM ora ghumAyA, aMjali ko sira se lgaayaa| phira vaha yoM bolA-"svAmin ! ApakI AjJA kA yathocita pAlana kiyA jaaegaa|" Having heard the order of the king, the Army Officer was highly pleased, till his heart expanded with glee. He folded his palms, moved them round bis head, touched his forehead with them and submitted-"Your Majesty! Your wishes will be duly honoured." ANAi viNaeNaM vayaNaM paDisuNei / paDisuNittA hatthivAuaM aamtei| AmaMtettA evaM vayAsI-khippAmeva bho devANuppiA ! kUNiassa raNNo bhaMbhasAraputtassa AbhisekkaM hatthirayaNaM paDikappehi / hayagayarahapavarajohakaliyaM cAuraMgiNiM seNaM saNNAhihi / saNNAhittA eamANattiaM paccappiNAhi / yoM usane vinayapUrvaka rAjA kA Adeza svIkAra karate hue unake ( rAjA ke ) vacana suneN| senAnAyaka ne yoM rAjAjJA svIkAra kara hastivyApRta-mahAvata ko bulaayaa| vaisA kara--bulA kara isa prakAra kahA-'he devAnupriya ! bhaMbhasAra ke putra rAjA kuNika ke liye uttama hAthI sajAkara zIghra hI taiyAra kro| ghor3e, hAthI, ratha tathA pradhAna yoddhAoM se saMgaThita caturaMgiNI senA ke taiyAra hone kI vyavasthA kraao| aisA karake phira mujhe AjJApAlana kI sUcanA do|" Then the officer who had carefully heard the order sent for the man incharge of elephants and gave him the following instruction-"Oh beloved of the gods! Get ready the best elephant for the use by king Kunika, son of Bhambhasara.

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141 Also prepare the four-fold army with the pick from infantry, cavalry, elephants and chariots. Having done so, please report uvavAye sutaM sU0 30 20 zd to me.' tae NaM se hatthivAue balavAuassa eamaTTha soccA ANAe viNaNaM vayaNaM paDisuNe / taba mahAvata ne senAnAyaka kI bAta sunI usakA Adeza vinayapUrvaka svIkAra kiyA / The keeper of the elephants heard this order and accepted it with due respect. paDisuNittA cheAyariyau va esamaivikapaNA - vikappehiM suNiu - hi ujjalaNevatthahatyaparivatthi / susajjaM dhammi asaNNaddhabaddhakavaiyauppIliyakacchavaccha geve yabaddha galavarabhUsaNavirAyaMtaM ahiyate - ajuttaM salaliavarakaNNapUravirAiyaM palaMbauccUlamahuarakayaMdha yAraM cittaparicchea-pacchayaM / paharaNAvaraNa bhariajuddhasajjaM sacchattaM sajjhayaM saGghaTaM sapaDAgaM paMcAmelaaparimaMDiAbhirAmaM osAriyajamalajualaghaMTaM vijjupaNaddhaM va kAla mehaM uppAiyapavvayaM va caMkamaMtaM mattaM gulagulaMta maNapavaNajaiNavegaM bhImaM saMgAmiyAojjaM AbhisevakaM hatthirayaNaM paMDikappas | paDikappettA hayagayarahRpavarajohakaliaM cAuraMgiNi seNaM saNNA hei | saNNAhittA jeNeva balavAue teNeva uvAgacchai / uvAgacchittA eamANattiaM paccapiNai / vaisA kara - Adeza svIkAra kara usa mahAvata ne chekAcArya - kalAcArya . se upadeza -- zikSA prApta karane se jisakI buddhi vividha kalpanAoM aura sarjanAoM - nava nirmANa meM ati nipuNa arthAt atyanta urvara thI usa

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142 Uvavaiya Suttam Su. 30 zreSTha hAthI ko camakIle vastra, veSabhUSA Adi ke dvArA zIghU alaMkRta-sajA diyaa| usa uttama hAthI ko sundara DhaMga se sjaayaa| usakA dhArmika utsava ke anusAra zRGgAra kiyaa| usake kavaca lagAyA, bAMdhane kI rassI ko usake vakSaHsthala se kasA gyaa| usake gale meM mAlAe~-hAra bA~dhe, tathA use uttama AbhUSaNa phnaaye| ( vaha atyanta tejasvI-tejomaya dIkhane lgaa|) sUkSma lAlityayukta karNapUroM-kAnoM ke AbhUSaNoM dvArA use virAjita-susajjita kiyaa| laTakate hue lambe-lambe jhUloM evaM mada kI gandha se AkarSita hue bhramaroM ke kAraNa vahA~ andhakAra jaisA pratIta hotA thaa| usa jhUle para bela-Te kar3hA pracchada-sundara choTA-sA AcchAdaka vastra DAlA gyaa| zastra evaM kavacayukta vaha uttama hAthI yuddha ke liye sajjita jaisA pratIta hotA thaa| usa hAthI ke chatra, dhvajA, ghaMTA aura patAkA ina sabhI ko yathAsthAna niyojita kiye gye| phira use ( mastaka ko ) pA~ca kalaMgiyoM se parimaNDita--susajjita kara use sundara bnaayaa| usake donoM paripArzva meM samarUpa se do ghaMTiyA~ laTakAI gii| vaha ( hAthI ) bijalI sahita kAle-bAdala jaisA pratIta hotA thA, arthAt dikhAI detA thaa| vaha hAthI apane bar3e DIla-Daula ke kAraNa aisA dikhAI detA thA mAnoM akasmAt koI calatA-phiratA huA parvata utpanna ho gayA ho| vaha madonmatta thaa| bar3e bAdala kI taraha vaha guMla-gula zabdoM ke dvArA apane gambhIra svara meM mAnoM garajatA thaa| usa hAthI kI gati (cAla) mana evaM pavana kI gati yA vega ko bhI parAjita karane vAlI thii| vizAlazarIra evaM pracaNDa-zakti ke kAraNa vaha ( uttama hAthI ) bhayAvaha jaisA lagatA thaa| usa saMgrAma yogya -vIra-veza se yukta, AbhiSekya hastiratna ko mahAvata ne susajjita kara taiyAra kiyaa| vaisA kara-use taiyAra kara ghor3e, hAthI, ratha evaM zreSTha yoddhAoM se parigaThita caturaMgiNI senA ko taiyAra kiyaa| vaisA kara phira vaha mahAvata jahA~ senAnAyaka thA, vahA~ aayaa| Akara mujhe sUcita karo 'AjJA kA anupAlana ho gayA hai' nivedita kiyaa| The said keeper of the elephants who had his training under expert decorators used his knowledge as well as his own imagination and soon made ready the elephant for the king's ride. He decorated the elephant in a beautiful manner. Then he

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uvavAiya suttaM sU0 30 added to the body of the said elephant exceptionally powerful talisman, some being hung round his neck, some added to other decorations, and some tightly tied round the animal's chest. Then he placed round the animal's neck many garlands and decorated the body with various other ornaments. (All this imparted extraordinary strength to the animal.) The ears of the elephant were decorated with suitable rings. The long pendants of these ornaments dangling to and fro and the drones attracted by the animal's intoxicating saliva created a dark cover before his eyes. The back was decorated with a cushion which was hanging on both sides. Then the animal was laden with arms and armours needed in a battle. The umbrella, flag and bell were duly fixed. Five crest decorations placed on the head added to the elephant's grace. On both sides, duly balanced hang two bells so that the elephant looked like a dark cloud with lightning. So huge and big was his body that it looked like a moving mountain. Thus was prepared the royal elephant, faster than the mind as well as air, infatuated and humming. Having completed the preparation of the royal elephant,. the said keeper prepared the fourfold army consisting of infantry, cavalry, elephants and chariots, with the pick from each. Having done so, he came back to the Chief Army Officer and reported the due compliance of his order. 143 - taNaM se balavAue jANasAliaM sahAve / saddAvittA evaM vayAsI - khippAmeva bho devANuSpiA ! subhaddApamuhANaM devINaM bAhiriyAe uvaTTANasAlAe pADieka kapADi ekkAI jattAbhimuhAI juttAI jANAI uvaduveha | uvaTThavittA eamANa ttaaM paccaSpiNAhi / taba senAnAyaka ne yAna - zAlika - ratha Adi yAna evaM vAhanoM ke adhikArI ko bulAyA | bulAkara usane isa prakAra kahA - "he devAnupriya !

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144 Uvavaiya Suttam Sh. 30 zIghra hI, subhadrA Adi pramukha deviyoM-rAniyoM ke liye unameM pratyeka ke alaga-alaga yAtrAbhimukha-gamana karane ko udyata, jute hue yAnoM-gAr3I, ratha Adi ko bAharI sabhA bhavana meM upasthita karo, jutavA kara taiyAra kara hAjira kro| hAjira kara, phira mujhe AjJA pAlana ho jAne kI sUcanA do|" Then the Army Officer sent for the keeper of the royal vehicles and said unto him as follows--"Oh beloved of the gods ! Please present at the exterior court suitable vehicle one for each lady of the king's barem, Subhadra and others, yoked with animals ready to start. Having done so, please report to me." tae NaM se jANasAlie balavAuassa eamaTTha ANAe viNaeNaM vayaNaM paDisuNei / paDisuNittA jeNeva jANasAlA teNeva uvaagcchi| tadanantara yAna-zAlika ne senAnAyaka kA Adeza-vacana vinayapUrvaka sunaa| sunakara jahA~ yAnazAlA thI, vahA~ aayaa| , The keeper of the royal vehicles heard the order of the Chief Army Officer with due regard, and having done so, he went to the enclosure where vehicles were parked. teNeva uvAgacchittA jANAI pccuvekkhei| paccuvekkhittA jANAI sNpmjjei| saMpamajjettA jANAI saMvaTTei / jANAI saMvattA jANAI nniinnei| jANAI NINettA jANAI dUse pavINei / pavINettA jANAI smlNkrei| samalaMkarettA jANAI varabhaMDakamaMDiyAiM kareti /

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vAi suttaM sU0 30 vahA~ -- yAnazAlA meM kara yAnoM ke Upara kA dhUla kii| pramArjana -saphAI kara 145 Akara yAnoM kA nirIkSaNa kiyaa| nirIkSaNa poMchI arthAt yAnoM kI acchI taraha se saphAI yAnoM ko vahA~ se httaayaa| unheM vahA~ se bAhara nikaalaa| ( yAnoM ko ) bAhara nikAla kara unake dRSya - AcchAdaka vastra -- una para lagI huI kholiyoM ko alaga kie / kholiyoM ko alaga kara yAnoM ko sajAyA / ( yAnoM ko ) susajjita kara unheM zreSTha AbhUSaNoM se alaMkRta kiyA / haTAkara Having arrived there, he examined all the vehicles, wiped them clean and took them out. They were suitably placed together in one spot and their covers were removed. Then the vehicles were duly fitted with parts and accessories and gracefully decorated.. karettA jeNeva vAhaNasAlA teNeva uvAgacchai / teNeva uvAgacchittA vAhaNAI paccuvekkhei / paccuvakkhittA vAhaNAI saMpamajjei / saMpamajjettA vAhaNAraM NINei / NINettA vAhaNAI apphAlei | apphAletA duse pavINei / pavINettAM vAhaNAI samalaMkarei / samalaMkarettA vAhaNAI varabhaMDakamaMDiyAI karei / karettA vAhaNAI jANAI joei / joettA paodalaTThi paoadhare asamaM Ahai / AhittA vaTTamaggaM gAhei / gAhettA jeNeva bala vAue teNeva uvAgacchai / uvAgacchittA balavAuassa eamANattiaM * paccappiNai / . susajjita kara, jahA~ vAhanazAlA thI, vaha vahA~ AyA / Akara vAhana zAlA meM praveza kiyA / praviSTa hokara vAhanoM ( baila, azva Adi ) kA saMpramArjana - acchI taraha saphAI kii| una para lagI huI dhUla Adi ko dUra kara unheM vAhanazAlA se bAhara nikaalaa| bAhara nikAla kara unakI pITha thpthpaaii| vaisA kara macchara Adi se rakSA ke liye una para lage AcchAdaka vastra - jhUla Adi haTAye / AcchAdaka vastroM ko 10

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146 Uvavaiya Suttain Sa. 30 haTAkara vAhanoM ko alaMkRta--susajjita kiyaa| susajjita kara unheM uttama AbhUSaNoM se vibhUSita kiyaa| vibhUSita kara unheM yAno meM gAr3iyoM, rathoM Adi meM jotaa| jotakara pratotrayaSTikAe~-gAr3I, ratha Adi ko hA~kane kI lakar3iyA~ athavA cAbuka, aura pratotradhara-gAr3IvAnoM ko sAtha meM niyukta kiyaa| vaisA kara, jute hue yAnoM ko rAjamArga pakar3avAyA arthAt gAr3IvAn usake Adeza ke anusAra yAnoM ko rAjamArga para laaye| vaisA kArya karavA kara vaha, jahA~ senAnAyaka thA, vahA~ aayaa| Akara senAnAyaka ko AjJA kI anupAlanA ki jA cukane kI sUcanA dii| Then he went to the shed where stood the animals and examined them carefully. He rubbed the body of the animals and drew them out. Then he patted them with his palms. After that, they were decorated with cushions and ornaments, ordinary and extraordinary. Having done.so, he yoked them to the vehicles. Each vehicle was entrusted to a driver who was equipped with a whip to control the animal. The vehicles were placed on the high-road. Thereafter, he reported the compliance of the order to the Chief Army Officer. tae NaM se balavAue * Nayaraguttie AmaMtei / AmaMtettA evaM vayAso-khippAmeva bho devANuppiyA ! caMpaM Nari sabbhiMtarabAhiriyaM Asitta jAva...kAravettA eamANattiaM pccppinnaahi| . tadanantara senAnAyaka ne nagaraguptika-nagara rakSaka yA kotavAla' ko bulaayaa| bulAkara isa prakAra kahA-"he devAnupriya ! zIghra hI campA nagarI ke bhItara aura bAhara pAnI kA chir3akAva karAo-svaccha karAo... yAvat yaha saba karavAkara AjJA-pAlana kiye jA cukane kI sUcanA do|" Then the Chief Army Officer sent for the keeper of the municipal services and said unto him as follows-"Oh

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uvavAyattaM sU0 30 147 beloved of the gods! Please arrange to clean and sprinkle with pure water both inside and outside the city of Campa, till report to me the compliance of my order." taeNa se NayaraguttIe balavAuassa eamaTTha ANAe viNaNaM ( vayaNaM ) paDisuNei / paDisuNittA caMpa NaryAri sabbhiMtara bAhiriyaM Asitta jAva...kAravettA jeNeva balavAue teNeva uvAgacchai / uvAgacchittA eamANattiaM paccappiNai / tadanantara nagarapAla -- kotavAla ne senAnAyaka kA Adeza - vacana - AjJAvacana vinayapUrvaka sunA / sunakara campA nagarI ke bhItara aura bAhara se pAnI kA chir3akAva, saphAI Adi... yAvat karavA kara, vaha jahAM senAnAyaka thA, vahA~ aayaa| Akara AjJA kA pAlana kiye jA cukane kI sUcanA dii| The keeper of the municipal services duly received the order and carried it out. He had the city (both inside and outside) duly cleaned and sprinkled with pure water and having done so, he reported it to the Chief Army Officer, tae NaM se balavAue koNiassa raNNo bhaMbhasAraputtassa abhisekkaM hatthirayaNaM paDikappiaM pAsai / hayagaya jAva.... ' saNNA hiaM pAsai / subhaddApamuhANaM devINaM paDijANAI uvaTTaviAI pAsai / caMpa NayariM sabbhiMtara jAva... gaMdhavaTTibhUaM kathaM pAsa | isake pazcAt senAnAyaka ne bhaMbhasAra - putra rAjA kUNika ke abhiSekya hastiratna- pradhAna hAthI ko sajA huA dekhaa| ghor3e hAthI... yAvat ratha uttama yoddhAoM se parigaThita caturaMgiNI senA ko sajI huI dekhI / subhadrA Adi pramukha deviyoM - rAniyoM ke liye upasthApita - jute hue - taiyAra

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Uvavaiya Suttam Su. 30 kara lAye hue yAna dekhe / campA nagarI kI bAhara se, bhItara se saphAI kI jA cukI hai, vaha nagarI sugandha se mahaka rahI hai, yaha dekhaa| Then the Chief Army Officer inspected the elephant meant for the use of king Kunika, son of Bhambhasara ; he inspected the fourfold army, the vehicles for the use of the ladies of the harem, and also the city of Campa duly cleaned. and sprinkled with fragrant water both inside and outside. pAsittA haTThatuTThacittamANaMdie pIamaNe jAva...hiae jeNeva kUNie rAyA bhaMbhasAraputte teNeva uvaagcchi| uvAgacchittA karayala jAva...evaM vayAsI -kappie NaM devANuppiyANaM Abhisikke hatthirayaNe hayagayapavarajohakaliA ya . cAuraMgiNI seNA saNNAhiyA subhaddApamuhANaM ca devINaM bAhiriyAe - a uvaTThANasAlAe pADiekkapADiekkAi jattAbhimuhAI juttAiM jANAI uvaTThAviyAI caMpA NayarI sabbhiMtara-bAhiriyA Asitta jAva... gaMdhavaTTibhUA kyaa| taM nijjaMtu NaM devANuppiyA ! samaNaM bhagavaM mahAvIraM abhivaMdaA // 30 // yaha saba dekhakara vaha mana meM harSita, saMtuSTa, Anandita tathA prasanna huA...yAvat hRdaya khila utthaa| jahAM bhaMbhasAra kA putra kUNika rAjA thA vaha vahA~ aayaa| Akara aMjali bA~dhe-hAtha jor3e...yAvat isa prakAra nivedana kiyA-"he devAnupriya ! ( saumyacetA rAjan ! ) AbhiSekya hastiratna-pradhAna hAthI taiyAra hai| ghor3e, hAthI, ratha, uttama yoddhAoM se kalita-suzobhita yA parigaThita caturaMgiNI senA susajjita hai| subhadrA Adi pramukha deviyoM-rAniyoM ke liye, pratyeka ke liye alaga-alaga jute hue yAtrAbhimukha-gamana karane ko udyata, bahirvoM sabhA bhavana ke samIpa upasthApita-taiyAra hai| campA nagarI kI bhItara se, bAhara se saphAI karavA dI gaI hai....yAvat vaha ( campAnagarI ) sugandha se mahaka rahI

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149 uvavAiya suttaM sU0 31 hai / to he devAnapriya ! ( saumyacetA rAjan ! ) aba Apa zramaNa bhagavAn mahAvIra kI abhivandanA hetu prasthAna kreN"||30|| Having completed his inspection, he was delighted and pleased. He was immensely happy, till his heart expanded in glee. He came back to king Kunika, the son of Bhambhasara, and with folded palms, till submitted unto him as follows-"Oh beloved of the gods! The best elephant is ready for Your Majesty's ride. The fourfold army stands ready' to follow thee. The vehicles for the use of the ladies stand ready at the exterior court. The city of Campa has been duly cleaned and sprinkled with pure water, till filled with the smoke of delightful incences. Now, may the journey of Your Majesty commence to pay homage and obeisance to Bhagavan Mahavira." 30 kaNika kA snAna-mardanAdi Kunika's bath, exercises etc. tae NaM se kUNie rAyA bhaMbhasAraputte balavAuassa aMtie eamaTTha soccA Nisamma haTThatuTTha jAva... hiae jeNeva aTTaNasAlA teNeva uvAgacchai uvAgacchaittA aTTasAlaM annupvisi| aNu* pavisittA aNegavAyAmajoggavaggaNavAmaddaNamallajuddha karaNehiM saMte priste| tadanantara bhaMbhasAra ke putra rAjA kUNika senAnAyaka se yaha bAta sunakara, avadhAraNa kara prasanna ( harSita ) evaM parituSTa huaa| yAvat... hRdaya khila utthaa| jahA~ vyAyAmazAlA thI, vahA~ AyA, Akara vyAyAma zAlA meM praveza kiyaa| praveza kara aneka prakAra se vyAyAma kiyaa| aMgoM ko khIMcanA, uchalanA-kUdanA, paraspara ke aMgoM ko mor3anA, kuztI

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150 Uvavaiya Suttam Su: 31 lar3anA, vyAyAma ke aneka upakaraNa-mudgara Adi ghumAnA ityAdi bahuvidha kriyAoM dvArA apane ko zrAnta-zithila kiyA, parizrAnta-vizeSa rUpa se zithila kiyaa--thkaayaa| Having been thus informed by the Commander of the army and having heard his words, king Kunika, the son of Bhambhasara, became highly delighted and pleased, till his' heart expanded in glee. He went to his gymnasium and entered into it. Having entered there, he performed various types of physical exercises, skipping, jumping, wrestling, rubbing each other's body, sundry physical movements, till he was physically tired. sayapAgasahassapAgehiM sugaMdhatellamAiehiM dappaNijjehiM mayaNijjehiM vihaNijjehiM savidiyagAyapalhAyaNijjehiM abhigehi abhigie samANe tellacammaMsi paDipuNNapANipAyasukumAlakomalatalehiM purisehiM cheehiM dakhehiM pattaTThohiM kusalehiM mehAvIhiM NiuNasippovagaehiM abhiMgaNaparimaddaNuvvalaNakaraNaguNaNimmAehiM aTThisuhAe maMsasuhAe tayAsuhAe romasuhAe caubvihAe saMvAhaNAe saMvAhie samANe avagayakheaparissame aTTaNasAlAu paDiNikkhamai paDiNikkhamittA jeNeva majjaNaghareM teNeva uvaagcchi| teNeva uvAgacchittA majjaNagharaM annupvisi| ( phira ) praNinIya rasa, rakta, Adi dhAtuoM meM samatA-niSpAdaka, darpaNIya-balavardhaka, madanIya kAmottejaka, bahaNIya-mAMsavardhaka aura sabhI indriyoM evaM sampUrNa zarIra ke liye Anandakara yA lAbhaprada zatapAka, sahasrapAka saMjJaka sugandhita tailoM, abhyaMgoM-mAlisa ke sAdhanoM ke dvArA . zarIra kA mardana krvaayaa-mslvaayaa| (phira ) talacarma-Asana vizeSapara, usa prakAra ke Asana para, jisa para taila mAlisa kiye hue puruSa ko biThA kara saMvAhana kiyA jAtA hai, arthAt dehacaMpI kI jAtI hai, sthita

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uvavAiya suttaM sU0 31 151 hokara aise vyaktiyoM dvArA jinake hAthoM evaM pairoM ke talue atyadhika sukumAra evaM komala the, jo cheka-avasarajJa, kalAvid-bahattara kalAoM ke jJAtA, dakSa-avilamba kArya saMpAdana meM sakSama, prAptArtha-usa viSaya ke AcArya se usa kalA meM zikSAprApta yA kuzala, medhAvI-urvara pratibhA kA dhanI yA apUrva vijJAna ko grahaNa karane kI zaktivAle, saMvAhana kalA meM dakSatAprApta arthAt tatsambaddha kriyA-prakriyA ke marmajJa, abhyaMgana-taila Adi sbaTana Adi ke mardana, parimardana- taila Adi ko aMgoM ke bhItara taka pahu~cAne ke liye kiye jAne vAle mardana vizeSa, udvalana--ulaTe rUpa meM, nIce se Upara, athavA ulaTe rAoM se kiyA jAne vAlA mardana, isa vizeSamardana se jo guNa, lAbha hote haiM, unako niSpAdita karane meM sakSama the| haDDiyoM ke liye sukhaprada, mAMsa hetu sukhaprada, camar3I ke liye sukhaprada, evaM rooM ke liye sukhaprada, yoM cAra prakAra se mAliza karavAI, dehacaMpI karavAI, aura zarIra ko dbvaayaa| kUNika rAjA isa prakAra thakAvaTa, vyAyAma janita zarIra kI asvasthatA 'vizeSa dUra ho jAne para vyAyAmazAlA se bAhara niklaa| vyAyAmazAlA se bAhara nikala kara, jahA~ snAnagRha thA, vahA~ AyA, vaisA kara--Akara snAnaghara meM praveza kiyaa| Then he applied to his body oils named satapaka and sahasrapaka and creams which restored balance among the physical elements, imparted physical strength, excited the senses, improved the muscles and gave joy to all the sense-organs. Then he sat on a mat and had his body massaged by experts which gave comfort to the 'bones, to the muscles, to the skin and to the pore-bairs. These massagists were trained in their art, were quick in their application, had received guidance from competent persons, were dexterous and talented. They know how to apply oil to the body, how to rub it in and how to rub it in reverse order. Thus relieved of his physical exhaustion and weariness, king Kunika came out of the gymnasium, till he arrived at his bathroom and entered into it. aNupavisittA samuttajAlAulAbhirAme vicittamaNirayaNa

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152 Uvavaiya Suttam Sa. 31 kuTTimatale ramaNijje pahANamaMDavaM'sa NANAmaNirayaNabhatticittaMsi NhANapIDhaMsi suhaNisaNNe suddhodaehiM gaMdhodaehiM pupphodaehiM suhodaehiM puNo puNo kallANagapavaramajjaNavihIe mjjie| snAnagRha meM praviSTa hokara vaha, vaha snAnaghara, motiyoM se banI huI jAliyoM dvArA sundara pratIta hotA thA yA saba ora jAliyA~ hone se vaha. ( snAnaghara ) bar3A hI ramaNIya thaa| usakA AMgaNa aneka prakAra kI maNiyoM aura ratnoM se khacita thaa| usameM bar3A hI manorama snAnamaMDapa thaa| usakI bhItoM para taraha-taraha kA maNiyoM evaM ratnoM ko citrAtmaka DhaMga yA rUpa meM jar3A gayA thaa| aise snAnagRha-snAnamaMDapa meM praviSTa hokara rAjA vahA~ snAna ke liye avasthApita ( rakhI gaI ) snAnapITha--snAna hetu baiThane kI caukI para sukhapUrvaka baitthaa| (phira ) zuddhodaka-zuddha, candana Adi sugandhita vastuoM ke rasa se banAyA gayA aisA jala, phUloM ke rasa se mizrita zubha athavA sukhaprada-na adhika uSNa, na adhika zItala jala se Anandaprada, ati zreSTha snAna vidhi dvArA bAra-bAra acchI taraha se snAna kiyaa| The bathroom was beautiful with fine lattice-work whose floor was studded with sundry precious stones and whose walls were also similarly decorated and there he sat comfortably on a stool meant for use at the bath. Then he took his bath, pleasant and auspicious, with water brought from boly places or with water pleasant for touch, with water which was scented, with water containing the essence of flowers and with pure water. tattha kouasaehiM bahuvihehiM kallANagapavaramajjaNAvasANe pamhalasukumAlagaMdhakAsAiyalUhiaMge srssurhigosiiscNdnnaannulittgtte| ahaya . sumahagdhadUsarayaNasusaMbue suimAlAvaNNavilevaNe AviddhamaNisuvaNNe kappiyahAraddhahAratisarayapAlaMbapalaMbamANakaDisuttesukayasobha / piNaddha

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uvavAiya suttaM sU0 31 gavijjaaMgulijjagala liyaMgayala liyakayAbharaNe bhi abhue| 153 varakaDaga tuDiya - snAna karane ke pazcAt rAjA ne dRSTidoSa -- najara Adi ke nivAraNa ke liye, rakSAbandhana Adi ke rUpa meM saiMkar3oM kautuka vividhoM ke dvArA vidhAnoM ke dvArA uttama kalyANaka majjana ko saMpAdita kiyaa| usake pazcAt rodAra, sukomala sugandhita aura kASAyita - - harItakI - harar3e, vibhItaka, Amalaka Adi kasailI vanauSadhiyoM se raJjita - raMge hue, yA kASAya -- lAla athavA gerue~ raMga ke vastra se zarIra ko poNchaa| tatpazcAt sarasa -- rasamaya, Ardra, sugandhita gorocana, evaM candana kA zarIra para lepa kiyA / ahatacUhoM Adi ke dvArA nahIM kutare hue arthAt adUSita, nirmala, bahumUlya dUSyaratna - pradhAna vastra yA vastravizeSa ko bhalIbhA~ti rUpa se pahanA, pavitra puSpamAlA dhAraNa kI / kesara Adi kA zobhatIya vilepana kiyA / maNiyoM se jar3e hue suvarNa ke AbhUSaNa pahane / gaThita hAra - aThAraha lar3oM ke hAra, ardhahAra - navalar3I hAra, tathA trisaraka-tIna lar3oM ke hAra aura lambI-lambI, laTakatI huI puSpamAlA, kaTisUtra - kaMdore athavA karadhanI se apane ko alaMkRta - suzobhita kiyA / gale ke AbhUSaNa dhAraNa kiye / aMguliyoM meM aMgUThiyA~ pahanIM / rAjA kUNika ne isa prakAra apane sundara aMgoM ko sundara AbharaNoM se suzobhita kiyA athavA 'lalitAMga' nAmaka deva ke sadRza rAjA kUNika ke keza evaM AbhUSaNa lalita sundara the / uttama kaMkaNoM aura tur3ita bhujabandhoM dvArA bhujAe~ staMbhita ho gaI thI / Having completed his bath in sundry ways and cleaned his body by wholesome rubbing, he dried his body with red cloth ( towel ), turkish, soft and scented and then applied gorocana and sandal paste on his body. Then he nicely dressed his body with the best of robes which was spotlessly clean. Then he took a garland made from flowers, applied pollen (ku nkuma) and put on gold ornaments. Then he placed round his neck sundry garlands, some with three, some with more strings, long, with a pendant of flowers and decorated his

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Uvavaiya Suttarh Su. 31 waist with an ornamented thread. Then he decorated his neck with a necklace and placed rings on his fingers. In this manner, his beautiful body was decorated with beautiful clothes and ornaments or his hairs and decorations were as graceful as those of a god named Lalitanga. 154 ahiyarUva sassirIe muddiApiMgalaM lie kuMDalaujjoviANaNe.. udittasirae hArotyayasukayaraiyavacche / pAlaMbalaMbamANapaDasuka ya uttarijje NANA- maNi-kaNaga-rayaNa-vimala-mahariha- NiuNovi amisimisaMta- viraiya-susi-liTTha - visi - laTTha - Aviddha- vIravalae / isa prakAra rAjA kI zobhA aura bhI adhika bar3ha gii| suvarNa kI aMgUThiyoM ke kAraNa rAjA kI aMguliyA~ pIlI laga rahI thIM / kuNDaloM kI prabhA se mukha camaka rahA thA / mukuTa kI kAnti se mastaka dedIpyamAna thA / hAroM ke AcchAdana se usakA vakSasthala bar3A hI manorama pratIta ho rahA thA / rAjA ( kUNika ) ne eka lambe laTakate hue athavA jhumbamAna vastra ko uttarIya ( dupaTTe ) ke rUpa meM dhAraNa kiyA / suyogya zilpiyoM ke dvArA maNi, svarNa, ratna, ina saba ke yoga se suracita vimaMla - ujjvala, mahAhaM-- mahAn vyaktiyoM dvArA dhAraNa karane yogya, suzliSTa - sundara rUpa se jor3a yukta, viziSTa - utkRSTa, prazasta - prazaMsanIya AkRti se yukta, vIravalayavIratvasUcaka kaMkaNa dhAraNa kiyA / In this way, the king added much to his physical glory. The glitter of the golden rings and ear-rings brightened his fingers and face. The brilliance of the crown made his forehead shine. His chest was beautified with a wilderness of garlands. Then he placed nicely on his shoulder a long shoulder-cloth hanging gracefully on both the sides. Then he placed round his wrists bracelets/ bangles made of gold and studded with gems and precious stones made by expert jewellers, with joints strongly. wrought, beautiful, shining and indicating the powerful (vigorous) wrists.

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_155 uvavAiya muttaM sU0 31 * kiM bahUNA ? kapparukkhae caiva alaMkiyavibhUsie NaravaI sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM caucAmaravAla vIjiyaMge maMgalajayasaddakayAloe majjaNagharAo paDiNikkhamai / adhika kyA kaheM ? isa prakAra alaMkAroM se yukta, veSabhUSA se susajjita, rAjA kUNika aisA lagatA thA, mAnoM kalpavRkSa ho| apane Upara lagAye gaye koraMTa puSpoM kI mAlAoM se yukta chatra, tathA donoM ora DulAye jAte cAra cAmara-caMvara, dekhate hI jana-jana ke dvArA kiye gaye maMgalamaya jaya zabda ke sAtha kUNika rAjA snAna-gRha se bAhara niklaa| Needless to write more, elaborate more, with all his robes and decorations, looking like a kalpa-tree, when the monarch came out of the bath, there was a gracious umbrella decorated with koranta flowers spread over his head, with four camaras being fanned from his sides. When the monarch came within the visibility of men, they shouted victory unto him. ... majjaNagharAu paDiNikkhamittA aNega-gaNanAyaga-daMDanAyagarAIsara-talavara-mAMDabiya-koDubiya-ibbha-seTThi-seNAvai-satthavAha -dUasaMdhivAla-saddhi-saMparibuDe dhavala-mahAmeha-Niggae iva gahagaNa-dippaMtarikkha-tArAgaNANa majjha sasivva piyadasaNe NaravaI jeNeva bAhiriA uvaTThANasAlA jeNeva Abhisekke hatthirayaNe teNeva uvAgacchai / snAnagRha se bAhara nikala kara aneka gaNanAyaka-janasamudAya ke pratinidhi, daNDanAyaka-ArakSi adhikArI, rAjA-mANDalika narapati, Izvara-prabhAvazAlI puruSa athavA aizvaryazAlI vyakti, talavara-rAja sammAnita khyAtiprApta nAgarika, mAMDabika-jAgIradAra, kauTumbika-bar3ebar3e parivAroM ke pramukha vyakti, ibhya--vaibhavazAlI, zreSThI-seTha-sampatti evaM suvyavahAra se pratiSThAprApta, senApati, sArthavAha-choTe-choTe vyApAriyoM

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156 Uvavaiya Suttam Su. 31 ko sAtha lekara dezAntara meM vyApAra karane vAle, dUta-saMdezavAhaka, sandhipAla--rAjya ke sImAnta pradezoM ke adhikArI-ina sabhI se saMparivRtta-ghirA huA vaha rAjA kUNika dhavala mahAmegha-sapheda vizAla bAdala se nikale nakSatroM-AkAza ko dedIpyamAna karate huye tAroM ke samUha meM madhyavartI candramA ke samAna dekhane meM bar3A manorama lagatA thaa| vaha jahA~ bahirvatI sabhA bhavana thA, AbhiSekya-pradhAna hastiratna thA, vahA~ aayaa| After the monarch had come out of the bathroom, he was joined by many rulers of gana, of danda, kings, ishara, talavara, mandavika, kautumbika, ivya, sresthi, army commanders, export merchants, ambassadors, envoys, and thus surrounded, he looked like the moon in the company of planets, satellites and stars. Thus ( with a long train), he arrived at the general court of audience, and from there to the royal elephant. uvAgacchittA aMjaNagirikaDasaNNibhaM gahavaiM NaravaI dUrUDhe / tae NaM tassa kUNiyassa raNNo bhaMbhasAraputtassa AbhisikkaM hatthirayaNaM durUDhassa samANassa tappaDhamayAe ime aTuTThamaMgalayA purao ahANupuvIe saMpaTThiA taM jhaa-sovtthiy-sirivcch-nnNdiaavtt-vddhmaannk-bhddaasnn-kls-mcch-dppnn| vahA~ Akara aMjanagiri-kAjala ke parvata ke samAna vizAla ucca gajapati para vaha kUNika narapati ArUr3ha huaa| tadanantara usa bhaMbhasAra putra rAjA kUNika ke AbhiSekya-pradhAna hastiratna para savAra ho jAne para saba se pahale ye ATha maMgala kramazaH ravAnA kiye gye| jo isa prakAra haiM(1) svastika (2) zrIvatsa (3) nandyAvarta (4) varddhamAnaka (5) bhadrAsana (6) kalaza (7) matsya (8) drpnn|| Having arrived there, the king took his seat on the back of the elephant which looked like a mountain made of

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uvavAiya suttaM sU0 31 157 collyrium. After the king had taken his seat on the back of the elephant, the following eight auspicious things preceded the king's vehicle. They were : svastika, Srivatsa, nandyavarta, vardhamanaka, bhadrasana ( seat ), jar, fish and mirror. tayA'NaMtaraM ca NaM puNNa-kalasa-bhiMgAra divvA ya chattapaDAgA sacAmarA daMsaNaraiaAloadarasaNijjA vAudbhUya-vijaya-vejayaMtI UssiA gagaNatalamaNulihaMtI puraoM ahANupuvvIe saMpaDhiA / tayA'NaMtaraM ca NaM veruliyabhisaMtavimaladaMDaM palaMbakoraMTamalladAmovasobhiyaM caMdamaMDalaNibhaM samUsiavimalaM AyavattapavaraM sIhAsaNaM varamaNirayaNapAdapIDhaM sapAuAjoyasamAuttaM bahu kiMkarakammakarapurisapAyattaparikkhittaM purao ahANupubbIe saMpaTThiyaM / :: tatpazcAt jala se paripUrNa kalazaM, jhAriyA, divya chatra, patAkA, jo ki cAmara--caMvara se yukta, darzanaracita-rAjA ke dRSTipatha meM avasthita-rAjA ko dikhAI dene vAlI, AlokadarzanIya-dekhane meM sundara pratIta hone vAlI, vAyu se phaharAtI, U~cI uThAI huI thI, vaha mAnoM AkAza tala ko sparza karatI huI sI vijaya-baijayantI-vijaya patAkA thI, use liye rAjapuruSa cale yA vaha patAkA gaganatala' ko chUtI huI-sI Age ravAnA huii| usake bAda vaidUryaH ( vaiDUrya )-nIlama kI prabhA se dedIpyamAna vimala-daNDa se yukta, koraMTa puSpoM kI lambI laTakatI huI mAlAoM se suzobhita, candramaNDala ke samAna AbhAmaya, U~cA tanA huA nirmala Atapatra-dhUpa se bacAne vAlA chatra, ati uttama siMhAsana, zreSTha maNiratnoM se vibhUSita arthAt jisameM maNiyA~ aura ratna jar3e hue the jisa para rAjA kI pAdukAoM kI jor3I rakhI huI thiiN| vaha pAdapITha--rAjA ke paira rakhane kI caukI-pIDhA aura jo aneka kiGkaroM-pratyeka kArya pacchApUrvaka karane vAle-sevaka yA kisI vizeSa-kArya vibhAga meM niyukta vaitanika sevaka, padAtiyoM-paMdala calane vAle vyaktiyoM se ghire hue the, kramazaH Age-Age ravAnA kiye gye|

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158 Uvavaiya Suttarm Sd. 31 These were followed by pitchers and jars full of water, divine umbrella flags with camaras attached and readily visible to the monarch, smaller flags fixed round a long poll whichhold the main ensign called Vaijayanti, which almost touched the sky. All these proceded the royal train. Immediately following these were the brilliant royal umbrella studded with gems called vaidurya, fixed on a beautiful staff decorated with long koranga flowers, and almost as high as the lunar zone and widely spread, the throne and the foot-stool used by. the monarch with the king's slippers placed on it. These were carried by valets especially deployed, surrounded by infantry men. All these preceded the king's train. tayA'NaMtaraM bahave laTThiggAhA kuMtaggAhA cAvaggAhA cAmaraggAhA pAsaggAhA potthayaggAhA phalakaggAhA .pIDhaggAhA vINaggAhA kutuvaggAhA haDapphaggAhA purao ahANupuvvIe saMpaTThiA / usake bAda bahuta se laSTigrAha-ladudhArI, kuntagrAha-bhAlAdhArI, cApagrAha-dhanurdhArI, camaragrAha-caMvara liye,. pAzagrAha-uddhata bailoM, aDiyala ghor3oM Adi ko niyantrita karane hetu cAbuka Adi liye hue, athavA pAse Adi dyUta-sAmagrI liye hue, pustakagrAha--grantha Adi liye hue, yA Ayavyaya ke jJAna ke liye bahI-khAte Adi liye hue, phalakagrAha-kASThapaTTa liye hue, pIThagrAha-Asana vizeSa liye hue, vINAgrAha-vINA grahaNa kiye hue, kUpyagrAha-pakva taila-pAtra liye hue yA sugandhita taila ke zIze liye hue, haDappayagrAha-druma nAmaka sikkoM ke pAtra athavA tAmbUla-pAna ke masAlesupArI Adi ke pAtra liye hue puruSa yathAkrama ke anusAra Age ravAnA Next to these followed many who held clubs, armours, bows, camaras, dices, books, back-supports, seats, vinds, oilcans and scented betels.

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caivavAiya suttaM sU0 31 159 tayA'NaMtaraM bahave DaMDiNo muMDiNo sihaMDiNo jaDiNo piMchiNo hAsakarA DamarakarA cATukarA vAdakarA kaMdappakarA davakarA kokkuiA kiTTikarA vAyaMtA gAyaMtA hasaMtA NaccaMtA bhAsaMtA sAveMtA rakkhaMtA AlokaM ca karemANA jaya-jaya-saiM pauMjamANA purao ahANupubvIe sNptttthiaa| usake bAda bahuta se daNDI-daNDa dhAraNa karane vAle, muNDI-muNDe hue sira vAle, zikhaNDI--zikhAdhArI, jaTI-jaTAdhArI, picchI--morapaMkha Adi dhAraNa kiye hue, hAsakara-hAsa-parihAsa karane vAle, Damarakarahullar3a bAjI karane vAle, davakara-majAka karane vAle, cATukAra--khuzAmada karane vAle yA priya vacana bolane vAle, vAdakara--vivAda karane vAle, kandarpakara-kAmuka ceSTAe~ karane vAle, zagArI ceSTAe~ karane vAle, kautkucika-bhANDa Adi, krIr3Akara--khela tamAzA karane vAle, inameM se katipaya bajAte hue, tAliyA~ pITate hue, vAdya bajAte hue, gAte hue, ha~sate hue, nAcate hue, bolate hue, sunAte hue, rakSA karate hue, avalokana karate hue, evaM jaya zabda kA prayoga karate hue yathAkrama Age ravAnA hue| ___Many with clubs, many with tonsure of head, many with a bunch of hairs on the crest, many with matted hairs, many holding peacock feathers, many jesters, merrymakers, admirers, jokers, dialoguers, exciters, bards and many others, some playing on instruments, some singing, laughing, dancing, gossiping, haranging (talking ), protecting, viewing or simply shouting. tayA'NataraM jaccANaM taramallihAyaNANaM harimelAmaula malliyacchANaM caMcucciyalaliapuliacalacavalacaMcalagaINaM laMghaNavaggaNadhAvaNadhoraNativaIjaiNasikkhiagaINaM lalaMtalAmagalalAyavarabhUsa

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160 Uvavaiya Suttam Sh. 31 NANaM muhabhaMDagauccUlagathAsagaahilANa cAmaragaMDaparimaMDiyakaDINaM kiMkaravarataruNapariggahiyANaM aTThasayaM varaturagANaM purao ahANupuvvoe saMpaTThiyaM / ___ usake bAda jAtya-ucca jAti ke U~cI nasala ke ghor3e the jo vega, zakti, sphUrtimaya, aura yauvana vaya meM sthita the| una ghor3e ke vizeSa alaMkAra, abhilAna -mukhabandha-mukha saMyamana lagAma yA more ( mohare ) bar3e hI sundara dikhAI dete the| unake kaTibhAga cAmara daNDa se suzobhita the| aise eka sau ATha ghor3e yathAkrama Age ravAnA kiye gye| harimelA ( vanaspati vizeSa ) kI nava kalikA aura mallikA-sI unakI A~khe thIMsapheda A~khe thii| unakI cAla bA~kI, vilAsayukta ( lalita ) aura kotala ( pulita )-nRtyamaya thI, unake asthi zarIra kI capalatA se caMcala thI aura lAMghane, kUdane, daur3ane, gatikI caturAI, tripadI (calate hue bhUmi para, tIna pairoM kA hI TikanA ), jaya yA vaga se yukta aura zikSita thii| unake gale meM hilate hue ramya zreSTha bhUSaNa par3e hue the| vimukhamaMDaka-mukha kA bhUSaNa morA Adi, avacUla-lambe gucchaka, sthAsaka, palANa se yukta aura cAmaradaMDa se sajI huI kaTivAle the| unheM zreSTha tarUNa kiMkaroM ne thAma rakhe the| These were followed by many fine steeds, youthful, decorated with an ornament called sthasaka, with bridles to control their movement, and with their waist decorated with camara, 108 in all. Their eyes looked like the fresh bud of harimela or like mallika flower. Their pace was curved, gentle and dancing. Their bones were restless due to the movements of their body, slowly pacing, jumping, running, galloping, by the skill of their movement, tripadi or touching the ground with three legs only, gifted with victory and speed. These horses were all trained. Beautiful and dangling ornaments decorated their necks. They had beautiful ornaments on their face. Similarly they had sundry ornaments on their waist such as avacula, sthasaka, palana etc., with a camara-like tail added. All of them were attended by trained, young and best horsemen.

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uvavAiya suttaM sU0 31 tayA'NaMtaraM ca NaM IsIdaMtANaM IsImattANaM IsotugANaM IsIucchaMgavisAladhavaladaMtANaM kaMcaNakosIpaviThThadaMtANaM kaMcaNamaNirayaNabhUsiyANaM varapurisArohagasaMpauttANaM aTThasayaM gayANaM purao ahANupuvvIe saMpaTThiyaM / tatpazcAt eka sau ATha hAthI yathAkrama Age ravAnA kiye gye| ve kucha-kucha madamasta aura unnata the| una hAthiyoM ke dAMta ( taruNa hone ke kAraNa ) kucha-kucha bAhara nikale hue the| ve dAMta pichale bhAga meM kucha vizAla the| ati ujjvala the| una dA~toM para svarNa ke khola car3he hue the| ve hAthI svarNa, maNi aura ratnoM se nirmita AbhUSaNoM se suzobhita the / uttama; suyogya mahAvata una hAthiyoM ko calA rahe the| The horses were followed by 108 elephants. These elephants, partly infatuated and tall, had their tusks partly visible. There tusks were broad in the rear, white and wrapped in gold. The elephants were decorated with gold and precious stones. tayA'NaMtaraM sacchattANaM sajjhayANaM saghaMTANaM sapaDAgANaM satoraNavarANaM saNaMdighosANaM sakhikhiNIjAlaparikkhittANaM hemavayacittatiNisakaNakaNijuttadAruANaM kAlAyasasukayaNemijaMtakammANaM susiliTThavattamaMDaladhurANaM AiNNavaraturagasusaMpauttANaM kusalanaraccheasArahisusaMpaggahiANaM battIsatoNaparimaMDiANaM sakaMkaDavaDeMsakANaM sacAvasarapaharaNAvaraNabhariajuddhasajjANaM aTThasayaM rahANaM purao ahANupuvvIe saMpaTThiyaM / usake pazcAt eka sau ATha ratha kramazaH Age ravAnA kiye gye| ve ratha, chatra, dhvaja-garUr3a Adi cinhoM se yukta jhaNDe, patAkA-cinharahita jhaNDe, ghaNTe, sundara toraNa, tathA nandighoSa-bAraha prakAra kI dhvani se

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162 Uvavaiya Suttam Su. 31 yukta the| choTI-choTI ghaMTiyoM se yukta jAla una para lagAe hue the, phailAye hue the| unameM himavAn parvata para utpanna hue zIzama jAti ke vRkSa kI svarNa khacita lakar3I lagI huI thii| una rathoM ke pahiyoM ke gheroM para kAlAyasa (eka jAti kA lohA ) lohe ke paTTe car3hAye hue the| una rathoM ke pahiyoM kI dhurAe~ gola thIM aura sundara sudRr3ha banI thiiN| unameM chaMTe hue, uttama jAti ke ghor3e jute hue the| suyogya. suzikSita sArathiyoM ne una ghor3oM kI bAgaDora thAma rakhI thI, samhAla rakhI thii| ve battIsa tuNoM--tarakazoM se parimaNDita-suzobhita the| unameM kavaca, zirastrANa-zirorakSaka Topa, dhanuSa, vANa evaM anyAnya zastra rakhe hue the| isa prakAra ve yuddha-sAmagrI se susajjita the| Following the elephants there were 108 chariots. They were equipped with umbrellas, flags, bells, ensigns, gates and nandighosa ( meaning notes from twelve types of musical instruments). They were covered with a netwosk of innumerable small bells. In their construction wood of the sisam variety from the Himalayan region covered with gold plates was used. The axels of the wheels were made of a type of iron called kalayasa and they were strongly fitted and looked very graceful. The wheels were nicely produced and were perfectly round, They were drawn by pdigree horses and their bridles were held by trained charioteers. They had thirtytwo types of quivers, armours protecting their chest, helmets protecting their heads. The chariots were full of weapons used in a war, such as, bows, arrows, axes, etc. tayA'NaMtaraM ca NaM asi-satti-kota-tomara-sUla-lauDa-bhiDimAladhaNu-pANisajjaM pAyattANIyaM purao ahANupuvvIe saMpaTThiaM / ____ usake bAda hAthoM meM asi-talavAreM, zakti-trizUleM, kunta--bhAleM, tomara-lauhadaNDa, zUla, laTThiyA~, bhindimAla--hAtha se pheMke jAne vAle

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uvavAiya suttaM sU0 31 163 choTe-choTe bhAle, athavA gophiye, jinameM rakhakara patthara pheMke jAte haiM aura dhanuSa hAtha meM liye hue yA dhAraNa kiye hue sainika kramazaH Age bar3ha caleM / The chariots were followed by men on foot (infantry men) carrying in their hands sundry arms such as, swords, saktis, kuntas, javelines, clubs, bhindimalas and bows. tae NaM se kUNie rAyA hArotyayasukayaraiyavacche kuMDalaujjoviANaNeM maudittasirae NarasIhe NaravaI pariMde Naravasahe maNuarAyavasabhakappe abbhaMhiarAyate alacchIe dippamANe hatyikkhaMdha va ragae / sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM seavaracAmarAhi uddhavamANIhi uddhavvamANIhi vesamaNo ceva NaravaI amaravaI -saNNibhAi Die pahikittI | usake bAda vaha rAjA kUNika thA / usakA vakSasthala hAroM se parivyApta, suzobhita evaM prItikara thA / usakA mukhamaMNDala kuNDaloM se udyotita -- damaka rahA thA / usakA mastaka mukuTa se dedIpyamAna thA / vaha ( kUNika rAjA ) narasiMha - manuSyoM meM siMha ke sadRza zauryazAlI, narapati -- manuSyoM ke paripAlaka, svAmI, narendra - manuSyoM ke indra arthAt parama aizvaryazAlI, nara-vRSabha - manuSyoM meM vRSabha ke sadRza svIkRta kAryabhAra ke nirvAhaka, manujarAjavRSabha -- rAjAoM meM vRSabha ke samAna parama dhIra aura sahiSNu, cakravartI ke tulya the-- uttara bhArata ke Adhe bhAga ko svAyatta karane meM saMpravRtta, rAjocita tejasvitA rUpa lakSmI se vaha atyadhika dedIpyamAna thA / vaha rAjA zreSTha hAthI para ArUr3ha huA / koraMTa ke phUloM kI mAlAoM se yukta chatra usa rAjA ( kUNika ) para tanA huA thA / athavA vaha chatra ko dhAraNa kiye hue thA / uttama, zveta cAmara -- caMvara DulAye jA rahe the / vaizramaNa - yakSarAja kubera, narapati - cakravartI, amarapati - devarAja indra ke samAna usakI samRddhi ati prazasta thI, jisase usakI kIrti vizruta thI /

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164 Uvavaiya Suttam Su. 31 And then followed the king. His chest was decorated with necklaces. The face was beaming with the lustre of his huge ear-rings. His forehead shone with the glitter of his crown. He was like a lion among men, the master of men, the Indra of men, a bull among men, almost an emperor over many a ruler. Seated on the back of the elephant, he was shining with the royal valour. He had over his head an umbrella decorated with the garland of koranta flowers. He was being fanned by the best white camaras. He had a great fame like that of Vaisramana, Emperor and Indra. hayagaya rahapavarajohaka liyAe cAuraMgiNI seNAe samaNugammamANamagge jeNeva puNNabhadde ceie teNeva pahAritya gamaNAe / tae NaM tassa kUNiassa raNNo bhaMbhasAraputtassa purao mahaMAsA AsadharA ubhao pAsiM NAgA NAgadharA piTTao rahasaMgalli / ghor3A, hAthI, ratha aura uttama yoddhA -- isa prakAra caturaMgiNI senA usake pIche-pIche cala rahI thii| rAjA kUNika ne jahA~ pUrNabhadra caitya thA, vahA~ jAne ke liye vicAra kiyA, prasthAna kiyA / tadanantara bhaMbhasAra ke putra rAjA kUNika ke Age bar3e-bar3e ghor3e tathA ghur3asavAra the| donoM ora hAthI evaM hAthiyoM para savAra - mahAvata the| aura usake pIche ratha samudAya thA / He started moving with a great zeal towards the Purnabhadra Caitya followed by a fourfold army consisting of infantry, cavalry, elephants and chariots. Immediately preceeding king Kunika, son of Bhambhasara, were horses and cavalrymen, on the sides elephants and elephantsmen and to the rear, the chariots. taNaM se kUNie rAyA bhaMbhasAraputte abhuggayabhiMgAre paggahiyatAliyaMTe ucchiyase acchatte pavoiavAlavIyaNIe savviDDhIe savva -

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uvavAiya suttaM sU0 31 165 juttIe savvabaleNaM savvasamudaeNaM savvAdareNaM savvavibhUIe savvavibhUsAe savvasaMbhameNaM savvapupphagaMdhamallAlaMkAreNaM savvatuDiasaddasaNNiNAeNaM mahayA iDDIe mahayA juttIe mahayA baleNaM mahayA samudaeNaM mahayA varatuDiajamagasamagappavAieNaM saMkha-paNava-paDaha-bheri-jhallarikharamuhi-huDukka-mukha-murava-muaMga-duMdubhi - NigghosaNAiyaraveNaM caMpAe NayarIe majha majjheNaM Nigacchai / / 31 // usake bAda bhaMbhasAra kA putra rAjA kUNika campA nagarI ke bIcoM bIca hotA huA Age bddh'aa| usake Age-Age pAnI se bharI huI jhAriyA~ liye puruSa cala rahe the| sevakoM ke dvArA donoM ora paMkhe jhale jA rahe the| Upara zveta-chatra tanA huA thaa| caMvara DhulAye jA rahe the| vaha saba prakAra kI dyuti arthAt AbhA athavA yukti--paraspara ucita padArthoM ke saMyoga, saba prakAra kA bala-senA, sabhI prakAra kA samudAya--parijana Adi, sarva Adara--samAdarapUrNa prayatna, sarvavibhUti--saba prakAra ke vaibhava, sarva vibhUSAtaraha-taraha kI veSabhUSA-vastra, AbhUSaNa Adi ke dvArA sajjA, sarva sambhrama-bhaktijanya evaM snehapUrNa utsukatA, sarvapuSpagandhamAlyAlaMkAra-saba prakAra ke raMga-biraMge phUla, sugandhita padArtha, puSpoM kI mAlAeM, alaMkAra athavA phUloM kI mAlAoM se nirmita AbhUSaNa-AbharaNa, sarvatUrya zabda sannipAta-saba prakAra ke vAdyoM kI dhvani-pratidhvani, mahARddhi-apane viziSTa vaibhava, mahAdyuti-viziSTa AbhA, mahAbala-viziSTa senA, mahA samudaya -- apane pArivArika pramukha jana-samudAya se suzobhita thaa| tathA zaMkha, pAtra-vizeSa para mar3he hue Dhola, paTaha-nagAr3e, choTe Dhola, bherI, jhAlara, kharamuhI-kAhalA, huDukka - vAdya-vizeSa, muraja-Dholaka, mRdaMga, evaM dundubhi, eka sAtha vizeSa rUpa se bajAye jA rahe the, yA ina saba kI dhvani gUMja rahI thii||31|| The procession was moving through the heart of the city of Campa. He had just in his front a man carrying a wateringcan. Some people were moving fans, some people firmly held white umbrellas. Thus he was attended by small fans, all

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166 Uvavaiya Suttam Su. 32 treasures, all useful objects, the whole army, the whole family, all endeavour, all decorations, all humility, all flowers, dresses, garlands and ornaments, all musical instruments, with a mighty. display of fortune, mighty display of objects, mighty strength, mighty family and innumerable musical instruments all playing simultaneously. There was a tremendous roar from conches and many instruments made from leather like dhol, nagada, bheri, jhallari, kharamuki, hudukka, muraja, mrdanga and dundubhi. 31 janatA dvArA kUNika kA abhinandana va kUNika dvArA bhagavAn kI paryupAsanA The people greets Kunika and Kunika worships the Lord tae NaM kUNiassa raNNo caMpAnagari majhamajjheNaM NiggacchamANassa bahave atthayatthiyA kAmatthiA bhogatthiyA kibvisiA karoDiA lAbhatthiyA kAravAhiyA saMkhiA cakkiyA NaMgaliyA muhamaMgaliA vaddhamANA pussamANavA khaMDiyagaNA tAhiM iTAhiM kaMtAhiM piAhiM maNuNNAhiM maNAmAhiM maNobhirAmAhiM hiyayagamaNijjAhiM vaggUhiM jayavijaya-maMgalasaehiM aNavarayaM abhiNaMdatA ya abhithuNaMtA ya evaM vayAsI-jaya jaya gaMdA ! jaya jaya bhaddA ! bhadaM te / ajiyaM jiNAhi jiaM ( ca ) pAlehi / jiamajjhe vsaahi| . taba campA nagarI ke bIcoM bIca se nikalate hue kUNika rAjA ko bahuta se arthArthI yA abhyarthI-dhanArjana ke abhilASI, kAmArthI-sukha athavA sundara rUpa tathA manojJa zabda ke abhilASI, bhogArthI--manojJa-sukhaprada gandha, rasa, sparza Adi ke prApti ke abhilASI, lAbhArthI-mAtra bhojana Adi ke abhilASI, kilviSika-bhANDa Adi, kApAlika-khappara Adi ko dhAraNa karane vAle bhikSu, kara bAdhita-rAjya ke kara Adi se kaSTa-vyathA pAne vAle, . zAMkhika-zaMkha bajAne vAle, cAkrika ---cakra nAmaka zastra ke dhArI yA kuMbhakAra, lAMgalika-hala calAne vAle kRSaka yA bhaTTa vizeSa, mukha-mAMgalika-khuzAmadI

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167 uvavAiya suttaM sU032 yA mukha se maMgala vacana bolane vAle, vardhamAna-auroM ke skandhoM para puruSoM * ko Aropita karane vAle, puNyamAnava-mAgadha, bhATa, cAraNa Adi stutigAyaka, khaMDikagaNa-chAtra samudAya, iSTa-vAJchita, kAnta- sundara, kamanIya, priyaprItikara, manojJa-mana ko AkRSTa karane vAlA, manAma-hRdaya meM Ananda utpanna karane vAlI, manobhirAma - mana ko ramaNIya lagane vAlI, citta ko prasanna karane vAlI, vANI se tathA jaya-vijaya Adi saiMkar3oM mAMgalika zabdoM se rAjA kA anavarata-nirantara abhinandana karate hue tathA stuti karate hue isa prakAra bole-"jana-jana ko Ananda dene vAle, rAjan ! Apa sadA jayazIla hoM ! jana-jana ke kalyANakArin rAjan ! ApakI jaya ho, ApakI jaya ho ! Apane jinheM nahIM jItA hai, Apa una para vijaya prApta kreN| jinako jIta liyA hai, unakA pAlana kareM, jIte hue vyaktiyoM ke bIca meM nivAsa kreN| .. As king Kunika passed through the heart of the city of Campa, he was incessantly hailed and welcomed with the shouts of "Victory unto thee" and with words covetous, pleasant, dear, pleasing, attractive and appealing by a vast crowd consisting of men covetous of wealth, covetous of beauty and sweet words, covetous of pleasant smell, taste and touch, covetous of food, by jesters, kapalikas, karapiditas, conch-blowers, potters, cilpressures, farmers, admirers, carriers, bards and students. They spoke as under : "Oh giver of affluence! Victory be unto thee, victory be unto thee. Oh gentle ! Victory be unto thee, victory be unto thee. May good come to thee. May thee attain victory over those who are not yet defeated. May thou protect those who have yielded. May thou live among those who have been conquered. iMdo iva devANaM camaro iva asurANaM dharaNo iva NAgANaM caMdo iva tArANaM bharaho iva maNuANaM bahUI vAsAiM bahUI vAsasaAI bahUI vAsasahassAI bahUI vAsasayasahassAiM aNahasamaggo haTTatuTTho paramAuM pAlayAhi /

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Uvavaiya Suttam Si. 32 ____ "devoM meM indra ke samAna, asuroM meM camara indra ke samAna, nAgoM meM dharaNa indra ke samAna, tArAoM meM candramA ke samAna, manuSyoM meM cakravartI bharata ke samAna, Apa bahuta-aneka varSoM taka, aneka zata varSoM taka, aneka sahasra varSoM taka, aneka zata-sahasra varSoM taka, aneka lakSa--lAkhoM varSoM taka, anaghasamagra-saba prakAra ke vighna yA doSa rahita athavA, saMpatti, parivAra Adi se sarvathA sampanna-prasanna evaM parituSTa raheM tathA utkRSTa Ayu bhogeM-prApta kreN| "Like Indra among the gods ( devas), like Camara among the Asuras, like Dharanendra among the Nagas, like the moon among the stars, like emperor Bharata among human-beings, may thou live long for many years, for many centuries, for many thousand years, for hundreds of thousands of years, free from trouble, with the members of thy family, enjoying life happy and gay. iTThajaNasaMparivuDo caMpAe Nayarie aNNesi ca bahUNaM gAmAgaraNayara-kheDa-kabbaDa-maMDaba-doNamuha-paTTaNa-Asama-nigama-saMvAha-saMnivesANaM AhevaccaM porevaccaM sAmittaM bhaTTittaM mahattaragattaM ANAIsaraseNAvaccaM kAremANe pAlemANe mahayA''hayaNaTTagIyavAiyataMtotalatAlatuDiyaghaNamaaMgapaDuppavAiaraveNaM viulAI bhoga-bhogAI bhuMjamANe viharAhi--tti kaTu jaya jaya sadaM pauMjaMti / "Apa apane priyajanoM se parivatta-sahita campA nagarI ke tathA anya bahuta se grAma, Akara-namaka Adi ke utpatti-sthAna, nagara-jisameM kara nahIM lagatA ho aise zahara, kheTa-dhUla ke parakoTe se yukta gA~va, karbaTaatyanta hI sAmAnya kasbe, droNamukha -jalamArga tathA sthalamArga se yukta nivAsasthAna, maDaMba-Asa-pAsa gA~voM se rahita bastI, pattana kevala jalamArga vAlI yA kevala sthalamArga vAlI bastI athavA bandaragAha, bar3e nagara, Azrama-tApasoM ke AvAsa, nigama-vyApArika nagara, saMvAha-parvata

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169 uvavAiyaM sutaM sU0 32 kI talahaTI meM base hue gA~va, sanniveza - senA evaM sArthavAha Adi ke Thaharane ke sthAna yA jhopar3iyoM se yukta, ina sabhI kA Adhipatya, paurAvRtya AgevAnI, bhartatva - prabhutva yA poSakatA, svAmitva, mahattaratva - adhinAyakatva, AjJezvaratva--senApatya -- jise AjJA dene kA adhikAra hotA hai, aisA senApatitva - ina sabhI kA adhikRta rUpa meM paripAlana karate hue nirantara - bAdala jaisI nRtya, gIta, vAdya, vINA, karatAla, tUrya - turahI, tathA ghanamRdaMgagarjanA--AvAja karane vAle mRdaMga ko kuzala-puruSoM ke dvArA bajAye jAne se uThane vAlI madhura, sundara dhvaniyoM se Anandita hote hue vipula - atyadhika bhoga bhogate hue vicareM, sukhI raheM," yoM kahakara unhoMne jayaghoSa kiyA / . "Being surrounded by the near and dear ones, may thou reign over the city of Campa and many other villages, mines, towns whose levy is condoned, bad towns, kheta, karbata, madamba, towns linked by land and water with other places, ports, hermitages, nigamas, towns at the foot of mountains, and over sannivesas, may thou be lord over these, may thou be leader unto these, may thou be supporter of these, maythou be master of these, may thou be superior over these, may thou be commander over these, may thou be their strength and support, enjoying and amidst the delightful sound of dramatics and instruments, performed and played upon by master artists and so on", uttering these words, they shouted, "Victory unto thee." tae NaM se kUNie rAyA bhaMbhasAraputte NayaNamAlAsa hasse hiM pecchijjamANe pecchijjamANe hiayamAlAsahassehiM abhinaMdijjamANe abhiNaM dijjamANe maNorahamAlAsahassehiM vicchiSpamANe vicchippamANe vayaNamAlAsahassehiM abhivvamANe abhiyuvvamANe kaMtisohaggaguNehiM patthijjamANe parithajjamANe bahaNaM NaraNArisahassANaM dAhiNahatthaNaM aMjalimAlAsahassAI paDicchamANe paDicchamANe maMjumaMjuNA

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Uvavaiya Suttam Su. 32 dhoseNaM paDivujjhamANe paDipujjhamANe bhavaNapaMtisahassAiM samaicchamANe samaicchamANe caMpAe NayarIe majjhamajheNaM Niggacchai / usake bAda bhaMbhasAra ke putra rAjA kuNika kA hajAroM nara-nArI apanI netra-mAlAoM se bAra-bAra darzana kara rahe the| hajAroM nara-nArI apanI hRdaya-mAlAoM se usakA bAra-bAra abhinandana kara rahe the| hajAroM nara-nArI apanI zubha manoratha-mAlAoM se hama usakI sannidhi meM raha pAe~, isa prakAra / utsukatApUrNa manokAmanAe~ liye huye the| hajAroM nara-nArI vacana mAlAoM se usakA bAra-bAra abhistavana-guNoM kA saMkIrtana kara rahe the| hajAroM nara-nArI usakI kAnti-daihika-dIpti, uttama-saubhAgya Adi sadguNoM ke kAraNa ye svAmI hameM sadA-sarvadA prApta raheM-- aisI bAra-bAra utkaNThAabhilASA karate the| bahuta se hajAroM nara-nAriyoM dvArA apane hAthoM se upasthApita aMjalimAlA-praNAmAMjaliyoM ko apanA dAhinA hAtha U~cA uThA kara bAra-bAra svIkAra karatA huA atyadhika komala; madhura ghoSa-vANI se unakI kuzala vArtA pUchatA huA, bhavanoM kI hajAroM paMktiyoM ko lAMghatA huA rAjA kUNika campA nagarI ke bIcoM-bIca hotA huA niklaa| Thus king Kunika, son of Bhambhasata, being observed by thousands of eyes, being greeted by thousands of hearts, being coveted by thousands of desires, being sought by glow and fortune, being praised by thousands of words, and having accepted the obeisance from thousands of folded palms, from thousands and thousands of men and women and enquiring their welfare with sweet words, left behind innun cable rows of houses and crossed through the heart of the city of Campa. NigacchittA jeNeva puNNabhadde ceie teNeva uvAgacchai / . uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte chattAIe titthayarAisese pAsai / pAsittA Abhisekka hatthirayaNaM Thavei /

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uvavAiyaM suttaM sU0 32 ThavittA abhisekkAo hattharayaNAo paccoruhai / abhisekkAa hatthirayaNAo paccoruhittA avahaTTu paMca rAyakakuhAI taM jahA -- khaggaM chattaM upphesaM vAhaNAo vAlavIaNaM / 171 ( campA nagarI se ) nikala kara, jahA~ pUrNabhadra caitya thA, vahA~ AyA / Akara zramaNa bhagavAn mahAvIra ke na adhika dUra, na adhika nikaTa arthAt samucita sthAna para rukaa| tIrthaMkara ke chatra, AbhAmaNDala Adi atizayoM ko dekhA / dekhakara apanI savArI ke abhiSekya - pramukha hastiratna ko tthhraayaa| ThaharA kara abhiSekya - hastiratna se nIce utarA / abhiSekya - pramukha uttama hAthI se utara kara pA~ca rAja cinhoM ko alaga kiye| jo isa prakAra haiM : (1) khaDga -- talavAra, (2) chatra, (3) mukuTa, (4) upAnaha -- jUte, (5) caMvara / Having come out of the city of Campa, he came to the vicinity of the place where stood the temple named Purnabhadra. Having arrived there, he saw, not from very far nor from too near, the supernaturals like the umbrella, etc., which go with a Tirthankara. There he stopped the royal elephant and alighted from it. Having come down to the ground, he removed from his person and attendance the five royal decorations which were sword, umbrella, crown, sandals and camara. jeNeva saMmaNe bhagavaM mahAvIre teNeva uvAgacchai / uvAgacchattA samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigacchati taM jahA -- saccittANaM davvANaM viusaraNayAe accittANaM davvANaM aviusaraNa yAe egasADiyaM uttarAsaMgakaraNeNaM cakkhaphAse aMjali - paggaheNaM maNaso egatta-bhAvakaraNeNaM / samaNaM bhagavaM mahAvIraM ttikkhuto AyAhiNaM payAhiNaM karei / ttikkhutto AyAhiNaM payAhiNaM karettA vaMdati NamaMsati / vaMdittA NamaMsittA tivihAe

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172 Uvavaiya Suttam Su. 32 pajjuvAsaNAe pjjuvaasi| taM jahA--kAiyAe vAiyAe mANasiyAe / kAiyAe tAva saMkuiaggahatyapAda sussUsamANe NamaMsamANe abhimahe viNaeNaM paMjaliuDe pajjuvAsai / vAiyAe- jaM jaM bhagavaM vAgarei-evameaM bhaMte ! tahameyaM bhaMte ! avitahameyaM bhaMte ! asaMdiddhameaM bhaMte ! icchiameaM bhaMte ! paDicchiameaM bhaMte ! icchiyapaDicchiyameaM bhaMte ! se jaheyaM tubhe vadaha--apaDikUlamANe pajjuvAsati / mANasiyAe mahayA saMvegaM jaNaittA tivvadhammANurAgaratto pajjuvAsai // 32 // jahA~ zramaNa bhagavAn mahAvIra the, vahA~ aayaa| Akara pA~ca prakAra ke abhigama ( dharma-sabhA ke aupacArika niyama ) ke anupAlanapUrvaka rAjA kUNika zramaNa bhagavAna mahAvIra ke sammukha gayA / ve pA~ca abhigama isa prakAra haiM : (1) sacitta-sajIva padArthoM kA vyutsarjana-alaga karanA, arthAt sacitta dravyoM ko chodd'naa| (2) acitta-ajIva vastuoM kA avyutsarjana--alaga na karanA, unheM nahIM chodd'naa| (3). eka zATikaakhaNDa anasile vastra kA uttarAsaMga--uttarIya vastra kI taraha yA uttarazreSTha, AsaMga-lagAva, arthAta usa vastra ko kandhe para DAla kara dhAraNa krnaa| (4) dharma nAyaka ke dRSTigocara hote hI aMjalipragrahaNa-aMjali bA~dhe hAtha jodd'naa| (5) mana kA ekatva bhAva karanA, mana ko ekAgra karanA / phira zramaNa bhagavAn mahAvIra ko AdakSiNA-pradakSiNA kii| tIna bAra AdakSiNA pradakSiNA kara vandanA kI, namaskAra kiyaa| vandanA namaskAra kara tIna prakAra kI paryupAsanA se paryupAsanA karane lgaa| vaha paryupAsanA isa prakAra haiMkAyika, vAcika aura mAnasika / kAyika paryupAsanA ke rUpa meM hAthoM aura pairoM ko saMkucita kiye hue, sunane kI icchA karate hue, namana karate hue zramaNa bhagavAn mahAvIra kI ora muMha kiye hue, vinayapUrvaka hAtha jor3e hue sthita rhaa| vAcika paryupAsanA ke rUpa meM jo-jo bhagavAn mahAvIra bolate the usake liye "yaha aisA hI hai, bhante-bhagavan ! yahI tathya hai, he bhagavan ! yahI satya hai, svAmin ! yahI sandeharahita hai, prabho ! yahI icchita hai, bhante ! yahI pratIcchita-svIkRta hai, bhante ! yahI icchitavAJchita pratIcchita hai, prabho ! jaisA ki Apa yaha kaha rahe haiN|"-is

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uvavAiya sutaM sU0 33 173 prakAra anukUla vacana bolatA rahA / mAnasika paryupAsanA ke rUpa meM apane meM atyadhika saMvega - mumukSu bhAva yA utsAha utpanna karatA huA dharma ke anurAga meM tIvratA se anurakta hokara paryupAsanA karatA rahA // 32 // Then he came to the place where was seated Bhagavan Mahavira and then having observed the five rules (abhigama) which one is to observe at a place like this, he stood in the presence of Bhagavan Mahavira. These rules were discarding live objects, placing in due order non-live objects, covering the body with an untailored wrapper, folding arms in the presence of the spiritual anaster and having full concentration of the mind. Then he moved thrice round Bhagavan Mahavira and paid him homage and obeisance. Having paid his homage and obeisance, he worshipped him in three modes, viz. with his body, with his words and with his mind. With his body, like this-he contracted his hands and feet, while listening, he bowed, and standing before. him, he worshipped with folded hands and with due humility. With his words, like this-When Bhagavan Mahavira said something, he would say, "Bhante! So it is. Bhante! What you say is the authority. Bhante! What you say is the truth. Bhante! What you say is beyond doubt. Bhante! What you say is beneficial. Bhante! What you say is accepted. Bhante! What you say is desired and accepted." Thus he worshipped without contradicting the Lord. With his mind, like this-he worshipped with a sincere desire for liberation, with a deep devotion. 32 subhadrA mahArAnI kA prasthAna Departure of Queen Subhadra taNaM tAo subhaddApamuhAo devIo aMto aMte uraMsi vhAyAo jAva...pAyacchittAo savvAlaMkAra vibhUsiyAo /

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Uvavaiya Suttam Si. 33 . usake bAda (prabhu mahAvIra ke Agamana kI sUcanA milane para ) subhadrA Adi pramukha deviyoM-rAniyoM ne antaHpura meM snAna kiyA |...yaavt prAyazcitta-duHsvapnAdi doSa-nivAraNa ke liye candana, kuMkuma, dadhi, akSata Adi se maMgala-vidhAna kiyA aura ve rAniyA~ sabhI alaMkAroM se vibhUSita huii| Then having known about the arrival of Bhagavan Mahavira, the ladies of the harem, Subhadra and others, took their bath, till performed atonements and dressed and decorated themselves in all manners. ___ bahUhiM khujjAhiM celAhiM vAmaNIhi vaDabhIhiM babbarIhiM payAusIyAhiM joNiAhiM paNhaviAhiM isigiNiAhiM vAsiiNiAhiM lAsiyAhiM lausiyAhiM siMhalIhiM damIlIhiM ArabIhiM pulaMdIhiM pakkaNIhiM vahalIhiM muruMDIhiM sabariyAhiM pArasIhi NANAdesIvidesaparimaMDiAhiM iMgiyaciMtiyapatthiyavijANiyAhiM sadesaNevatthaggahiyavasAhiM ceDiyAcakkavAlavarisadharakaMcuijjamahattaragavaMdaparikkhittAo aMteurAo NiggacchaMti / phira bahuta sI deza-videza kI dAsiyAM, jinameM aneka kubar3I thIM, aneka kirAta deza kI nivAsinI thii| aneka baunI thIM, aneka dAsiyA~ aisI bhI thIM, jinakI kamara jhukI huI thiiN| unameM aneka dAsiyA~ varbara deza kI, bakuza deza kI, aneka yUnAna deza kI, aneka paha lava deza kI, isin deza kI, aneka cArUkinika deza kI, lAsaka deza kI, lakuza deza kI, siMhala deza kI, aneka dravir3a deza kI, aneka araba deza kI, aneka pulinda deza kI, aneka pakkaNa deza kI, aneka bahala deza kI, murUMDa deza kI, zabara deza kI, pArasa deza kI,-isa prakAra yoM vibhinna dezoM kI thIM, jo apane apane deza kI veza-bhaSA se parimaNDita-susajjita thiiN| jo iMgita-mukha Adi ke cinha yA ceSTA, cintita-socI huI bAta evaM abhilaSita bhAva ko, saMketa

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uvavAiya suttaM sU0 33 175 athavA ceSTA mAtra se samajha lene meM vijJa thiiN| jo apane-apane deza ke rIti-rivAja ke anusAra vezabhUSA Adi ko dhAraNa kiye hue thIM / una ceTiyoM-dAsiyoM ke samUha se ghirI huI, varSadharoM - kRta napuMsakoM, kaMcukiyoM - antaHpura ke paharedAroM evaM antaHpura ke prAmANika rakSakoM ke adhikAriyoM se ghirI huI antaHpura se bAhara nikalIM / Then being attended by many ladies, Kubjas, Cetikas, Vamanis, Vadabhis in attendance from different lands, viz., Barbara, Payausa, Jona, Panhava, Isigina, Vasina, Lasiya, Lausa, Simhala, Damila, Araba, Pulanda, Pakkana, Bahala, Murunda, Sabara and Parasa, who always understood their mistress from expressions, thoughts and desires, who had put on their native dresses, and who in turn were surrounded by eunuchs, harem-guards and their superiors, they came out of the palace. aMteurAo NiggacchittA jeNeva pADiekkajANAI teNeva uvAgacchaMti / uvAgacchittA pADiekkapADiekAI jattAbhimuhAI jutAI jANAI duruhaMti / durUhittA NiagapariAla saddhiM saMparivuDAo caMpAe NayarIe caMpAe NayarIe majbhaMmajbheNaM NiggacchaMti / NiggacchittA jeNeva puNNabhadde ceie teNeva uvAgacchati / antaHpura se nikala kara subhadrA Adi rAniyA~ jahA~ unake liye alagaalaga ratha khar3e the, vahA~ AI / vahA~ Akara apane liye pRthak-pRthak avasthita yAtrAbhimukha -- gamana karane ko udyata jute hue rathoM para savAra huIM / savAra hokara apane parivAra - dAsiyoM Adi se ghirI huI campA nagarI ke bIcoM-bIca meM se hokara nikalIM / nikala kara jahA~ pUrNabhadra caitya thA, vahA~ AI / They came to their respective vehicles and took their seats on the vehicles which were ready to start. The whole train

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176 Uvavaiya Suttam Su. 33 passed through the city of Campa, till they came to the place where stood the Purnabhadra temple. uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte chattAdie titthayarAtise se pAsaMti / pAsittA pADie kapADi ekkAI jANAI ThavaMti / ThavittA jANehiMto paccoruhaMti / vahA~ Akara zramaNa bhagavAn mahAvIra ke na adhika dUra, na adhika nikaTa arthAt samucita sthAna para Thahara gaI / tIrtha karatva sUcaka chatra, AbhAmaNDala Adi atizayoM ko dekhA | dekha kara apane-apane yAnoM- rathoM ko rukavAyA -- ThaharAyA / rukavA kara ve rathoM se nIce utarIM / Wherefrom, the supernatural's surrounding Bhagavan Mahavira were visible, they stopped their vehicles and alighted therefrom. jANehiMto paccarahitA bahUhiM khujjAhiM jAva... parikkhittAo jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchati / teNeva uvAgacchattA samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigacchaMti taM jahA - saccittANaM davvANaM viusaraNayAe accittANaM davvANaM aviusaraNayAe viNaoNatAe gAyalaTThIe cakkhupphAse aMjalipaggaheNaM maNaso egattakaraNeNaM / samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM kareMti vadati NamaMsaMti / vaMdittA NamaMsittA kUNiyarAyaM purao kaTTu ThiiyAo ceva saparivArAo abhimuhAo viNaNaM paMjaliuDAo pajjuvAsaMti ||33|| ve rathoM se nIce utara kara apanI bahuta sI kubjA, vaunI Adi dAsiyoM ke samUha se ghirI huI bAhara nikalIM / jahA~ zramaNa bhagavAna mahAvIra the, ve

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uvavAiya suttaM sU0 34 vahA~ aaii| vahA~ Akara zramaNa prabhu mahAvIra ke sammukha jAne hetu pAca prakAra ke abhigama-niyama grahaNa kiye| jo isa prakAra haiN| (1) sacitta-sajIva padArthoM kA vyutsarjana, alaga krnaa| (2) acittaajIva padArthoM kA avyutsarjana-alaga na krnaa| (3) vinaya se deha ko namra krnaa| (4) dharma nAyaka ke cakSusparza-dRSTi par3ate hI hAtha jor3anA / (5) mana ko ekAgra krnaa| isa prakAra se zramaNa bhagavAn mahAvIra ko tIna bAra AdakSiNA-pradakSiNA kii| vandanA kii| namaskAra kiyaa| vaisA kara-vandanA-namaskAra kara ve apane pati rAjA kUNika ko Age kara parivAra sahita bhagavAn mahAvIra ke sammukha vinayapUrvaka-hAtha jor3e hue paryupAsanA-sAnnidhyalAbha lene lagIM // 33 // They being surrounded by their attendants came in the august presence of Bhagavan Mahavira and having fulfilled the conditions, they stood before him. They discarded live objects, they embressed non-live objects, they bent their bodies in humility, they folded their palms as soon as his eyes fell on them, and they engrossed their minds in concentration. Then they moved round Bhagavan Mahavira thrice and paid their homage and obeisance. With king Kunika at their fore, the whole family (including the ladies in attendance ) turned their faces towards Bhagavan Mahavira and worshipped him with their hands folded in deep reverence. 33 bhagavAna mahAvIra kI dezanA Sermon of Bhagavan Mahavira tae NaM samaNe bhagavaM mahAvIre kUNiassa bhaMbhasAraputtassa subhaddAppamuhANaM devINaM tIse a mahatimahAliyAe parisAe isIparisAe muNiparisAe jaiparisAe devaparisAe aNegasayAe aNega

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178 Uvavaiya Suttam Sh. 34 sayavaMdAe aNegasayavaMdaparivArAe ohabale aibale mahabbale aparimiabalavIriyateyamAhappakaMtijutte sArayanavatthaNiyamahuragaMbhIrakoMcaNigghosaduMdubhissare urevitthaDAe kaMThe'vaTThiyAe sire samAiNNAe agaralAe amammaNAe savvakkharasaNNivAiyAe puNNarattAe savvabhAsANugAmiNIe sarassaie joyaNaNohAriNA sareNaM addhamAgahAe bhAsAe bhAsati arihA dhamma parikahei / .. usake bAda zramaNa bhagavAn mahAvIra ne bhaMbhasAra ke putra rAjA kUNika, subhadrA Adi pramukha deviyoM-rAniyoM evaM ati vizAla pariSad ko dharma dezanA dii| bhagavAn mahAvIra ke dharmopadeza sunane ko upasthita RSi-atizaya jJAnI sAdhu pariSad, muni-vAk-saMyamI yA maunI sAdhu pariSad, yaticAritra ke prati prayatnazIla zramaNa pariSada, deva pariSad, kaI saikar3oM zrotAoM ke samUha, kaI saiMkar3oM parivAroM ke samUha upasthita the| oghabalIsadA eka samAna rahane vAle bala ke dhArI, atibalI-atyadhika bala yukta, mahAbalI-prazasta bala sampanna, aparimita-asIma bala-zArIrika-zakti, vIrya-Atmajanita bala, teja--mahattA yA mAhAtmya aura kAnti se yukta, zaradRtukAlIna nUtana megha madhura, gambhIra garjana, krauMca pakSI ke nirghoSa, evaM nagAr3e kI dhvani ke samAna madhura gambhIra svara yukta zramaNa bhagavAn mahAvIra ne hRdaya meM vistRta hotI huI kaNTha meM avasthita--ThaharatI huI, tathA mastaka meM parivyApta hotI huI, alaga-alaga sva-sva sthAnIya uccAraNa yukta akSaroM sahita, aspaSTa uccAraNa se rahita athavA hakalAhaTa se rahita suvyakta akSara sannipAta-varNa saMyoga -vargoM kI suvyavasthita zakhalA liye hueM, paripUrNa, svara kalA se saMgItamaya arthAt svara mAdharI yukta, aura zrotAoM kI sabhI bhASAoM meM pariNata hone vAlI sarasvatI ke dvArA eka yojana taka pahuMcane vAle svara meM, arddhamAgadhI bhASA meM dharma kA pUrNa rUpa se kathana kiyaa| There on Bhagavan Mahavira, always the same in physical strength, with a body endowed with power, energy, glow and greatness, illustrious, with a voice like that of a kraunca bird or like the sound of the Autumn cloud or the heavenly trumpet delivered his sermon at full length to the great congregation attended

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uvavAiya muttaM sU0 34 by king Kunika, the ladies of his harem, their attendants with their respective families, by rsis, munis, japis and denigens of heavens, -sermon which spread through the heart, stayed in the throat, was held in the brain, in words received with different local sounds, free from indistinctness, in expressions clear and good, in a musical (sweet) voice, which could be turned into any language, in Ardhamagadhi reaching a distance of a yojana. tesi savvesiM AriyamaNAriyANaM agilAe dhammamAikkhai / sA'viya NaM addhamAgahA bhAsA tesiM savvesiM AriyamaNAriyANaM appaNo sabhAsAe pariNAmeNaM pariNamai taM jahA .. una sabhI ( upasthita ) Arya-anArya janoM ko aglAna bhAva se ( binA parizrAnta hue yA tIrthakara nAma karma ke udaya se anAyAsa-binA thakAvaTa ke) dharma kA AkhyAna khaa| bhagavAna mahAvIra ke dvArA udgIrNa vaha arddhamAgadhI bhASA bhI una sabhI AryoM aura anAryoM kI apanI-apanI bhASA meM pariNata ho jAtI thii| bhagavAn mahAvIra ne jo dharmadezanA dI, vaha isa prakAra hai Without feeling any exhaustion whatsoever, he delivered his sermon to that great assembly consisting of Aryans and non-Aryans. There was simultaneous translation of Ardhamagadhi ( the language of the sermon ) into the languages of the listeners. Quoth he - atthi loe| atthi aloe| evaM jIvA ajIvA baMdhe mokkhe puNNe pAve Asave saMvare veyaNA NijjarA arihaMtA cakkavaTTI baladevA vAsudevA narakA NeraiyA tirikkhajoNiA tirikkhajoNiNIo mAyA piyA risao devA devaloA siddhI siddhA pariNivvANaM prinnivvuyaa|

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Uvavaiya Suttam Su. 34 loka kA astitva hai, aloka kA astitva hai| isI prakAra jIva, ajIva, bandha, mokSa, puNya, pApa, Azrava, saMvara, vedanA, arhatarihanta, cakravartI, baladeva, vAsudeva, naraka, nairayika, tiryaJcayonika, tiryaJcayonikA, mAtA, pitA, RSi, deva, devaloka, siddhi, siddha, parinirvANa - karmAvaraNoM ke kSINa hone se Atmika svasthatA arthAt paramAnanda, parinirvRtta - parinirvANa -yukta vyakti, ina sabhI kA astitva hai / 180 There is the loka ( universe), there is aloka ( space ). Likewise, there are souls and non-souls ( matter), bondage and liberation, virtue and vice, influx, check and experience, total exhaustion of karma, Arhats, Cakravarties, Baladevas, Vasudevas, hells and the infernals, animals, male as well as female, parents-mother and father, rsis, divine beings, heavens, perfection, perfected beings, liberation and the liberated. asthi pANAivAe musAvAe adiNNAdANe mehuNe pariggahe / atthi kohe mANe mAyA lobhe jAva... micchAdaMsaNasalle / - prANAtipAta -- prANaghAta, hiMsA, mRSAvAda-asatya, adattAdAna - corI, maithuna aura parigraha hai, krodha, mAna, mAyA, lobha yAvat ( prema - avyakta mAyA lobha janita priya yA prIti rUpa bhAva, dveSa -- aprakaTa mAna va krodha janita apriya athavA aprIti rUpa bhAva, kalaha - lar3AI-jhagar3A, abhyAkhyAna - asatya doSAropaNa, paizunya - cugalI yA kisI ke hote - anahote doSoM - durguNoM kA pragaTIkaraNa, paraparivAda - nindA, rati- mohanIya karma ke udaya pariNAma svarUpa asaMyama meM rUci dikhAnA, arati- mohanIya karma ke udaya ke pariNAma svarUpa saMyama meM aruci mAnanA, mAyAmRSA - vizvAsaghAta yA chalapUrvaka jhUTha bolanA ) mithyAdarzana zalya hai / There are slaughter of life, false speech, acquisition without bestowal, sex behaviour and accumulation of property. There are anger, pride, attachment, greed, till the thorn derived from wrong faith,

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uvavAiya suttaM sU0 34 asthi pANAvAyave ramaNe musAvAyaveramaNe adiNNAdANa veramaNe mehuNaveramaNe pariggahaveramaNe jAva .. micchAdaMsaNa sallavivege / 181 prANAtipAta viramaNa - hiMsA se virata honA, mRSAvAda viramaNa -asatya se virata honA, adattAdAna viramaNa -- corI se virata honA, maithuna viramaNa - maithuna se virata honA, parigraha viramaNa -- parigraha se virata honA, yAvat ( krodha se virata honA, mAna se virata honA, mAyA se virata honA, lobha se virata honA, prema se virata honA, dveSa se virata honA, kalaha se virata honA, abhyAkhyAna se virata honA, paizunya se virata honA, para parivAda se virata honA, arati rati se virata honA ) - mithyAdarzanazalya viveka - mithyA vizvAsa rUpa kA~Te kA tyAga karanA aura mithyA vizvAsa rUpa kA~Te kA yathArtha jJAna honA / There are withdrawal from slaughter, from falsehood, from acquisition without bestowal, from sex behaviour and from accumulation of property, till there is consciousness about the thorn of wrong faith. savvaM asthibhAvaM athitti vayati / savvaM Natthi bhAvaM Natthitti vayati / sabhI astitva bhAva apane-apane dravya, kSetra, kAla aura bhAva kI apekSA se astitva (dharma) ko liye hue hai yaha kahA hai| aura sabhI nAstitva bhAva para dravya, para kSetra, para kAla evaM para bhAva kI apekSA se nahIM hai yaha kahA hai / I ordain, all that exists does exist. I propound, all that does not exist does not exist.

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182 Uvavaiya Suttam Sh. 34 . . suciNNA kammA suciNNaphalA bhavaMti / duciNNA kammA duciNNaphalA bhvNti| phusai punnnnpaave| paccAyaMti jIvA, saphale kllaannpaave| sucIrNa karma-sundara rUpa meM-zubha yA prazasta rUpa meM saMpAdita dAna, zIla, tapa Adi hetu rUpa puNya karma uttama-sukhamaya phala dene vAle haiN| tathA duzcIrNa--azubha yA aprazasta rUpa meM saMpAdita-Acarita pApamaya karma azubhaduHkhamaya phala dene vAle haiM / jIva puNya-pApa kA sparza-bandha karatA hai jisase jIvoM kA janma-maraNa hotA hai| kalyANa-zubha karma puNya, pApa-azubha karma phala yukta haiN| ve niSphala nahIM hote haiN| Right practices yield beneficial results, wrong practices yield harmful results. Souls bind virtue and vice, pass from one existence to another, virtue and vice yield results. -- dhammamAikkhai-iNameva NiggaMthe pAvayaNe sacce aNuttare kevalae saMsuddhe paDipuNe NeAuNa sallakattaNe siddhimagge muttimagge NivvANamagge NijjAmagge avitahamavisaMdhi savvadukkhappahINamaMgge ihaTThiA jIvA sijhati vujhaMti muccaMti pariNivvAyaMti savvadukkhaNamaMtaM karaMti / egaccA puNa ege bhayaMtAro puvvakammAvaseseNaM aNNayaresu devaloesu devattAe uvavattAro bhvNti| bhagavAna mahAvIra prakArAntara se dharma kA AkhyAna-pratipAdana karate haiN| yaha nirgrantha pravacana-jina zAsana yA pratyeka saMsArI jIva kI antarvartI granthiyoM ko chur3Ane vAlA, AtmAnuzAsanamaya pravacana-- upadeza satya hai| anuttara-savottama, alaukika hai| kevala-kevalI sarvajJa dvArA bhASita yA advitIya hai| pratipUrNa-pravacana guNoM se sarvathA sIMga sampanna hai| saMzuddha-. sarvathA nirdoSa yA atyadhika zuddha, naiyAyika-pramANa se abAdhita hai yA nyAyasaMgata hai| zalyakartana -mAyA, nidAna, mithyAdarzana Adi zalyoM

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183 uvavAiya suttaM sU0 34 kA~ToM kA nivAraka hai| siddhimArga-siddhAvasthA prApta karane kA mArga-upAya hai| muktimArga-karma rahita avasthA kA hetu hai| nirvANamArga-sakala saMtApa rahita avasthA prApta karAne kA mArga hai| nirmANa mArga-punaH nahIM lauTAne vAle arthAt janma-matyu ke cakra meM nahIM girAne vAle gamana kA patha hai| avitatha-vAstavika, sad bhUtArtha, avisandhi-mahAvideha kSetra kI apekSA se na kabhI viccheda hotA hai aura na kabhI viccheda hogA, pUrvApara virodha se rahita sarvaduHkha prahINa mArga-samasta duHkhoM ko prahINasarvathA kSINa karane kA mArga hai| aise mokSa kA yaha mArga hai| isa (pravacana ) meM sthita jIva siddhi--siddhAvasthA prApta karate haiM, yA mahatI siddhiyoM ko prApta karate haiM, kevala-jJAnI hote hai, bhavopagrAhI-janma-mRtyu ke cakra meM lAne vAle kamAMza se rahita ho jAte haiN| parinirva ta ho jAte haiM-karma kRta samasta saMtApa se rahita paramAnandamaya ho jAte haiN| sabhI duHkhoM kA anta kara dete haiN| ekArcA--jinake eka hI manuSya-bhava dhAraNa karanA zeSa rahA hai aise bhadanta--kalyANAnvita yA nirgrantha pravacana ke bhakta pUrva karmoM ke avazeSa rahane se kinhIM devalokoM meM deva ke rUpa meM utpanna hote haiN| He elaborated the Law at length. These words of the . Nirgranthas are true, unprecedented, supreme, . complete, irrefutable and remover of all thorns. They are road to perfection, to liberation, to no-return, to ending all misery, real and relative to Mahavideha. They have never failed, nor will they ever fail. They terminate all misery. Souls treading on this road are perfected, enlightened, liberated ; they enter into a state of perfect bliss ; they end all misery. Or, if they have to pass through one more human life, the beneficiaries are thereafter born, if they have still to exhaust some previously acquired karma, as divine beings in one of the heavens. .. mahaDDiesu jAva...mahAsukkhesu dUraMgaiesu ciraTTiIesu te NaM tattha devA bhavaMti mahaDDie jAva...ciraTThiIA hAravirAiya

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184 Uvavaiya Suttam Sh. 34 vacchA jAva..pabhAsamANA kappovagA gatikallANA AgamesibhaddA jAva...paDirUvA / ve devaloka vipula' RddhiyoM se paripUrNa, yAvat ( atyanta dyuti, atyanta bala evaM atyanta yazomaya ) atyadhika sukhamaya, dUra gati se yukta tathA lambI sthiti vAle hote haiN| vahA~ ( devaloka meM ) deva ke rUpa meM ve jIva vipula . Rddhi se sampanna...yAvat cirasthitika-dIrgha Ayu vAle hote haiN| unake vakSaHsthala hAroM se suzobhita hote haiN|...yaavt ve apanI daihika-prabhA se dazoM-dizAoM ko prabhAsita karate haiM-prabhA phailAte haiN| ve kalpotpanna devaloka meM devazayyA se yuvA rUpa meM utpanna hote haiN| ve uttama deva gati ke dhAraka, bhaviSya kAla meM bhadra-kalyANa athavA nirvANa rUpa avasthA ko prApta karane vAle hote haiN|...yaavt ve pratirUpa asAdhAraNa rUpavAn hote haiN| * These heavens give a great fortune, till great bliss, with access till the Anuttara-vimanas, and a long span of life. So such divine beings enjoy a great fortune till a long span of life. Their chests are bedecked with necklaces, till they spread the lustre of their bodies in all the ten directions. Born in a heaven, they have beneficial existence and are marked for future liberation, till as aforesaid. All this is the outcome of the words of the Nirgranthas. tmaaikkhi| evaM khalu cauhi ThANehiM jIvA NeraiattAe kammaM pkrNti| geraiattAe kammaM pakarettA jeraisu uvavajjaMti taM jahA-mahAraMbhayAe mahApariggahayAe paMcidiyavaheNaM kuNimAhAreNaM / bhagavAn mahAvIra ne prakArAntara se dharma kA pratipAdana isa prakAra kiyaa| jIva cAra sthAnoM-kAraNoM se nairayika bhava--naraka yoni kA AyuSya bandha

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uvavAiya suttaM sU0 34 185 karatA hai| phalataH ve narayika kama karake vibhinna narakoM meM utpanna hote - haiN| ve sthAna--kAraNa isa prakAra haiM : (1) mahArambha-ghora hiMsA ke bhAva aura karma / (2) mahAparigraha-atyadhika saMgraha ke bhAva athavA vaisA hI aacrnn| (3) paJcendriya vadha-manuSya, tiryaJca, pazu-pakSI Adi pAMca indriyoM vAle prANiyoM kI hiMsA arthAt unake prANoM kA hanana krnaa| (4) mAMsa bhakSaNa-mAMsAhAra karanA / He added further : In this manner, on account of the following four reasons, a soul'acquires karma giving life in a hell as an infernal being and is born in a hell : excessive slaughter of life, excessive accumulation, killing of a five organ being and taking.meat. . evaM eeNaM abhilAveNaM tirikkhajoNiesu mAillayAe NiaDillAe aliavayaNeNaM ukkaMcaNayAe vNcnnyaae| maNussesu pagatibhaddayAe pagativiNItatAe sANukkosayAe amacchariyatAe / devesu sarAgasaMjameNaM saMjamAsaMjameNaM akAmaNijjarAe bAlatavokammeNaM / isa prakAra isa amilApa-sUtra pATha se jIva tiryaJca yonikoM meM utpanna hote haiM : (1) mAyApUrNa nikRti-chalapUrNa jAlasAjI se, (2) alIka vacana-mithyApUrNa bhASaNa karane se, (3) utkacanatA-jhUThI prazaMsA karane se athavA kisI mUrkha vyakti ko Thagane vAle dhUrta kA samIpavartI catura puruSa ke saMkoca se kSaNa bhara ke liye nizceSTa rahanA yA apanI dhUrtatA ko chipAe hue rakhanA, (4) vaMcanatA-ThagI athavA prtaarnnaa| jIva jina sthAnoMkAraNoM se manuSya yoni meM utpanna hote haiM, ve kAraNa isa prakAra haiM : (1) prakRti bhadratA-svAbhAvika saralatA-bhalApana, jisase kisI ko hAni yA bhIti kI AzaMkA na ho, (2) prakRti vinItatA-svAbhAvikavinamratA, (3) sAnukrozatA-sadayatA yA karuNAzIlatA, (4) amatsaraIyA kA abhAva / jIva cAra sthAnoM-kAraNoM se deva yoni kA AyuSya

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186 Uvavaiya Suttam Si. 34 bandha karate haiM, phalataH ve deva rUpa meM utpanna hote haiM : .1) sarAga saMyamarAga athavA Asakti yukta cAritra kA pAlana karane se, (2) saMyamAsaMyama-deza virati-zrAvaka dharma kA pAlana karane se, (3) akAma nirjarAvivazatAvaza yA nirUddezya kaSTa sahane se, (4) bAlatapa-ajJAna yukta avasthA yA mithyAttva dazA meM tapazcaryA karane se| And on account of the following reasons, a soul may be born in the world of animals, viz. practising hypnotism on others, deceiving others by changing one's dress / appearance, speaking false words, diverting one's attention when he is about to be robbed by feigning to be inactive / innocent for a short while, and by cunning. And on account of the following reasons, a soul may be born in the world of men, viz. natural simplicity, natural humility, kindness / compassion and absence of jealousy. And among the divine beings for practising restraint with some attachment, practising part restraint, undergoing pain / strain on account of helplessness and by practising the penance of an imprudent person. Such is the Law. tamAikkhai-- jaha NaragA gammati je NaragA jA ya veyaNA nnre| . sArIramANasAiM dukkhAiM tirikkhajoNIe // 1 mANussaM ca aNiccaM vAhijarAmaraNaveyaNApauraM / deve a devaloe deviDDi devasokkhAI // 2 NaragaM tirikkhajoNi mANusabhAvaM ca devaloaM ca / siddhe a siddhavasahi chajjIvaNiyaM parikahei // 3 jaha jIvA babhaMti muccaMti naha ya parikilissaMti / jaha dukkhANaM aMtaM karaMti keI apaDivaddhA // 4 aTTaduhaTTiyacittA jaha jovA dukkhasAgaramurviti / jaha veraggamuvagayA kammasamuggaM vihADaMti // 5 .

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187 uvavAiyaM suttaM sU0 34 jahA rAgeNa kaDANaM kammANaM pAvago phalavivAgo / - jaha ya parihINakammA siddhA siddhAlayamurviti / / 6 ___ usake bAda jisa prakAra nairayika naraka meM jAte haiM, aura ve vahAM nairayikoM jaisI vedanA pAte haiM bhagavAn ne btlaayaa| tiryaJca yoni meM janma lene vAle jIva zArIrika evaM mAnasika duHkha prApta karate haiN| manuSya bhavajIvana anitya hai| usameM vyAdhi, vRddhAvasthA-bur3hApA, mRtyu tathA vedanA Adi pracura-atyadhika kaSTa haiN| devaloka meM deva devI-Rddhi aura devI-sukha prApta karate haiN| bhagavAn mahAvIra ne naraka, tiryaJca-yoni, manuSya ke bhAva, devaloka, siddha, siddhAvasthA aura jIva nikAya kA sampUrNa rUpa se kathana kiyaa| jIva jaise karma kA bandha karate haiM, mukta hote haiM, aura jisa prakAra parikleza pAte haiM evaM kaI apratibaddha-anAsakta vyakti jisa prakAra duHkhoM kA anta karate haiM, pIr3A, vedanA aura AkulatApUrNa cittayukta jIva jisa prakAra. duHkha-sAgara ko prApta karate haiM, aura vairAgya prApta jIva jisa prakAra karmadala ko cUra--dhvasta kara dete haiM khaa| rAgapUrvaka kiye gaye karmoM kA phala-vipAka jisa prakAra pApa rUpa yA pApapUrNa hotA hai aura karmoM se sarvathA rahita hokara siddha-jIva jisa prakAra siddhAlaya-siddhAvasthA prApta karate haiM vaha bhI kahA / He continued : Some souls go to hells, and as infernals, They suffer there an immense pain. Some go to the world of animals And suffer physical and mental pain. 1 Some go to the world of human beings And experience disease, old age and death. Some are destined to reach heavenly abodes To command the enormous treasure and happiness great. 2 So infernals and those in animal world, Those in the world of men and the divine beings, The perfected souls and those lodged at the crest, Six forms of life are constituted by them. 3

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188 Uvavaiya Suttam Su. 34 The way in which the souls are bound, The way in which they attain liberation, The way in which they suffer an immense pain, The way they end it through detachment. 4 With a wretched body and a wretched mind, The way in which they attain the depth of the misery, The way they regain detachment, And smash the layers of karma great. 5 The way wrong deeds give results bad, The way a soul, freed from karma, attains liberation. 6 tameva dhammaM duvihaM Aikkhai / taM jahA - agAradhammaM aNagAradhammaM ca / bhagavAn mahAvIra ne usI dharma ko do prakAra kA batalAyA hai / jo isa prakAra hai : agAra dharma - zrAvaka dharma aura anagAra dharma - zramaNa dharma | This way (religion) has two facets to observe, one for householder, another for the homeless monk. Given below is the way of a homeless monk aNagAradhammo tAva iha khalu savvao savvattAe muMDe bhavittA agArAta aNagAriyaM pavvayai / savvAo pANAivAyAo veramaNaM musAvAya veramaNaM adiNNAdANa veramaNaM mehuNa veramaNaM pariggaha veramaNaM bhoNA veramaNaM / athamAuso ! aNagAra sAmaie dhamme paNNatte / eassa dhammassa sikkhAe uvaTTie niggaMthe vA niggaMthI vA viharamANe ANAe ArAhae bhavati / *

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uvavAiya suttaM sU0 34 189 anagAra dharma - isa saMsAra meM jo sAdhaka sarvataH - dravya tathA bhAva se sampUrNa rUpa se - sarvAtma bhAva se sAvadya kAryoM kA tyAga karatA huA muNDita hokara gRhavAsa se nikala kara anagAra dazA - muni avasthA meM pravrajita hotA hai vaha sampUrNataH prANAtipAta - hiMsA se virata hotA hai, mRSAvAda viramaNa - asatya se virata hotA hai, adattAdAna viramaNa - corI se virata hotA hai, maithuna viramaNa - maithuna se virata hotA hai, parigraha viramaNa parigraha se virata hotA hai, rAtri bhojana viramaNa - rAtri bhojana se virata hotA hai / bhagavAn ne kahA AyuSmAn ! yaha anagAra sAmAyika - zramaNoM ke liye saiddhAntika athavA samAcaraNIya dharma kahA gayA hai| isa dharma kI zikSA meM - abhyAsa yA AcaraNa meM upasthita - prayatnazIla rahate hue nirgrantha- zramaNa yA nirgranthI zramaNI vicaraNa karate hue AjJA - arihanta dezanA ke ArAdhaka hote haiM / One who in this world, in all respects, and with all sincerity, gets tonsured, gives up his home and enters into the life of a homeless monk, desists from inflicting harm / slaughter on any form of life, from falsehood, from usurpation, from sex behaviour and from the accumulation of property. He desists from the intake of food at night. Such is the code or essential for a homeless monk. A tie-free man or woman planted on this path is a true follower,-such is the instruction. agAradhammaM duvAlasavihaM Aikkhai / taM jahA -- paMca aNubvayAI tiSNi guNavayAI cattAri sikkhaavyaaii| paMca aNuvvayAI, taM jahA -- thUlAo pANAivAyAo veramaNaM thUlAo musAvAyAo veramaNaM thUlAo adinnAdANAo veramaNaM sadArasaMtose icchAparimANe / tiSNi guNavvayAI taM jahA -- aNatthadaMDave ramaNaM disivvayaM uvabhogaparibhogaparimANaM / cattAri sikkhAvayAiM taM jahA - sAmAiaM desAvagAsiyaM posahova vAse atihi-saMyaassa vibhAge / apacchimA mAraNaMtiA saMlehaNAjUsaNArAhaNA athamAuso ! agArasAmaie dhamme paNNatte / agAra dhammassa sikkhAe uvaTThie

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190 Uvavaiya Suttam Sh. 34 samaNovAsae samaNovAsiA vA viharamANe ANAi ArAhae bhavati / // 34 / / agAra dharma-zrAvaka dharma bAraha prakAra kA batalAyA gayA hai jo isa prakAra hai : pA~ca aNuvrata, tIna guNavrata aura cAra shikssaavrt| pAMca aNuvrata isa prakAra haiM: (1) sthUla-prANAtipAta viramaNa-trasa jIvoM ke prANoM kI saMkalpapUrvaka kI jAne vAlI hiMsA se nivatta-virata honA, (2) sthUla mRSAvAda viramaNa-sthUla mRSAvAda se virata honA, (3) sthUla adattAdAna viramaNa-sthUla adattAdAna ( corI ) se virata honA, (4) svadAra saMtoSa-apanI pariNItA patnI taka saMtoSa-maithuna kI sImA, (5) icchA primaann| tIna guNavrata isa prakAra haiM : (1) anartha daNDa viramaNaAtma-guNoM ke liye ghAtaka yA AtmA ke liye ahitakara-nirarthaka pravRtti kA parityAga, (2) digvrata-pUrva, pazcima, uttara, dakSiNa, agni, nairRtya, vAyu, IzAna Urdhva aura adha: ina dazoM dizAoM meM jAne ke sambandha meM sImAkaraNa athavA maryAdA karanA, (3) upabhogaparibhoga parimANa-upabhoga--jinheM aneka bAra bhogA jA sake, aisI vastue~, jaise vastra Adi, tathA paribhoga-jinheM eka hI bAra bhogA jA sake, aisI vastue~, jaise bhojana Adi, inakA primaann--siimaakrnn| cAra zikSAvrata isa prakAra haiM : (1) sAmAyika-samatvabhAva yA samatA kI sampUrNa sAdhanA ke liye niyata samaya ( nyUnatama eka muhUrta-ar3atAlIsa minaTa ) meM kiyA jAne vAlA * abhyAsa, (2) dezAvakAzika--nitya prati apanI pravRttiyoM meM nivRtti bhAva kI abhivRddhi kA abhyAsa, (3) poSadhopavAsa-adhyAtma sAdhanA meM agrasara hone ke liye AhAra, abrahmacarya Adi kA parityAga, jisase AtmabhAva kA poSaNa hotA hai, (4) atithi saMvibhAga--jinake Ane kI koI tithi nizcita nahIM hai, aise animantrita saMyamI sAdhakoM yA sAdharmika bandhuoM ko jIvanopayogI tathA saMyamopayogI sva-adhikRta sAmagrI kA eka bhAga samAdarapUrvaka denA aura apane mana meM aisI saMvibhAga kI pavitra bhAvanA sadA banAe rakhanA ki aisA pAvana avasara prApta hotA rahe / titikSApUrvaka antima maraNa rUpa saMlekhanA-tapazcaryAAmaraNa anazana kI ArAdhanA ke dvArA kAyA ko kRza banAne vAlI viziSTa kriyA, zarIra-tyAga, zrAvaka kI isa jIvana kI sAdhanA kA paryavasAna

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uvAiya suttaM sU0 35 191 hai| jisakI (sevanA va ArAdhanA) eka gahI sAdhaka bhAvanA liye rahatA hai / bhagavAn ne kahA-he AyuSmAn ! yaha agAra-sAmAyika gRhI sAdhakoM kA AcaraNIya dharma hai| isa dharma kI zikSA meM-AcaraNa yA anusaraNa meM prayatnazIla hote hue zramaNopAsaka-zrAvaka, athavA zramaNopAsikA-zrAvikA jIvana vyatIta karate hue AjJA-arihanta-dezanA ke ArAdhaka hote haiM // 34 // The path for the householder contains twelve items which are five anuvratas (lesser vows.), three gunavratas (improving quality) and four siksavratas (educative formulae). Five lesser vows are : to desist from a big slaughter | harm to life, to desist in general from false utterances, to desist in general from usurpation, to be contented in sex behaviour with one's own wife and to limit one's desires. Three items to improve quality are : to avoid inclinations harmful to the property of the soul, to restrict directions for the length of movement and to limit the use and continuous use of objects. Four educative practices. are : samayika or sitting in equanimity, : restricting inclinations, pausadha ( living for a while like a monk ) and fasting, entertaining ( worthy) guests. Finally to reduce body-weight through rigorous practices and to court death like the prudent-such is the path for the householder. In following the tenets of (this ) religion, a householder man or woman really follows the order for a devotee, --such is the instruction. 34 sabhA visarjana Congregation ends tae NaM sA mahatimahAliyA maNasaparisA samaNassa bhagavao mahAvIrassa aMtie dhamma soccA Nisamma haTTatuTTha jAva...hiayA uDhAe uTThati /

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Uvavaiya Suttam Sh. 35 - taba vaha vizAla manuSya-pariSad-sabhA zramaNa bhagavAn mahAvIra ke samIpa dharma ko sunakara hRdaya meM dhAraNa kara hRSTa-tuSTa-harSita, parituSTa huI / ... yAvat harSAtireka se vikasita-hRdaya hokara uTha khar3I huii| Then that vast congregation of men, having heard the words from Bhagavan Mahavira about the path and having accepted them, became delighted and pleased, till their hearts were expanded with glee. The congregation was declared to be over. uTThAe udvittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei / karettA vaMdati NamaMsati / vaMdittA NamaMsittA atthegaiA muMDe bhavittA agArAo aNagAriyaM pavvaie, atthegaiA paMcANuvva iyaM sattasikkhAvaiaM duvAlasavihaM gihidhamma paDivaNNA / avasesA NaM parisA samaNaM bhagavaM mahAvIraM vaMdati NamaMsati / vaMdittA NamaMsittA evaM vayAsI-- uThakara zramaNa bhagavAn mahAvIra ko tIna bAraM AdakSiNA-pradakSiNA kii| vaisA kara-AdakSiNA-pradakSiNA kara vandanA-namaskAra kiyaa| vandanA namaskAra kara, unameM se kaI muNDita hokara agAra se-gRhastha jIvana kA tyAga kara anagAra--zramaNa ke rUpa meM pravajita-dIkSita hue| unameM se kaiyoM ne pA~ca aNuvrata tathA sAta zikSAvrata rUpa bAraha prakAra kA gahidharma--zrAvakadharma svIkAra kiyaa| avazeSa pariSad ne zramaNa bhagavAn mahAvIra ko vandanA kI, namaskAra kiyaa| vandanA-namaskAra kara isa prakAra kahA-- People moved round Bhagavan Mahavira three times and paid him their homage and obeisance. Having done so, some people renounced their homes, got tonsured and entered into the order of monks and some others courted the five lesser

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uvavAiya suttaM sU0 35 193 vows and seven educative practices of a pious house-holder. The rest of the people attending the congregation paid their homage and obeisance to Bhagavan Mahavira and submitted as follows ___ suakkhAe te bhaMte ! NiggaMthe pAvayaNe evaM supaNNatte subhAsie suvINIe subhAvie aNuttare te bhaMte ! NiggaMthe pAvayaNe / dhamma NaM AikkhamANA tubbhe uvasamaM Aikkhaha / uvasamaM AikkhamANA vivegaM Aikkhaha / vivegaM AikkhamANA veramaNaM aaikkhh| veramaNaM AikkhamANA akaraNaM pAvANaM kammANaM Aikkhaha / Natthi NaM aNNe kei samaNe vA mAhaNe vA je erisaM dhammamAikkhittae / kimaMga puNaM itto uttarataraM? evaM vaMdittA jAmeva disaM pAunbhUA tameva disaM paDigayA // 35 / / "he bhagavan ! Apa dvArA nirgrantha-pravacana-jina zAsana yA prANI kI antarvartI granthiyoM ko chur3Ane vAlA AtmAnuzAsanamaya upadeza suAkhyAtasundara rUpa meM kahA gayA, suprajJapta-isI prakAra vizeSatA yukta yA uttama rIti se samajhAyA gayA, subhASita-hRdayasparzI bhASA-zailI meM pratipAdita kiyA gayA, suvinIta-ziSyoM meM prazasta rUpa meM viniyojita-sahaja rUpa meM aMgIkRta, subhAvita--uttama yA suSTha bhAvoM se yukta, anuttara-sarvottama, nirgrantha-pravacana-arihanta-dezanA * hai| he prabho! Apane dharma kI vyAkhyA karate hue upazama-krodha, mAna, mAyA aura lobha rUpa kaSAya-nirodha kA vivecana kiyaa| Apane upazama kI vyAkhyA karate hue viveka-bAhya parigraha yA Abhyantara granthiyoM ke tyAga ko smjhaayaa| viveka kI vyAkhyA karate hue Apane viramaNa--virati-Atma-svarUpa meM lauTane kI prakriyA kI vivecanA kii| viramaNa kI vyAkhyA karate hue Apane pApa karma na karane kA nirUpaNa kiyaa| dUsarA koI zramaNa yA brAhmaNa nahIM hai jo aise dharma kA upadeza kara ske| to phira isase zreSTha dharma ke upadeza kI to bAta hI kahA~ ?" isa prakAra kahakara vaha pariSad jisa dizA se AI thI, usI dizA kI ora lauTa gaI // 35 // 13

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Uvavaiya Suttam Sh. 36 .. "Bhante ! You have expressed the tenets of the Nirgranthas in a nice way. You have explained them in an especially impressive way, in beautiful vocabulary, with due humility, in a manner well-thought and unprecedented. Bhante ! Verily do they remove all ties. While delineating the Law, you have spoken at length on the tranquilisation of passions. In explaining the tranquilisation of passions, you have analysed the awakened conscience. In analysing the awakened conscience, you have narrated the process of concentrating into one's own self. In narrating the process of concentration, you have emphasized on the need to prevent the degeneration of the soul into an inferior (sinful ) state. . Bhante !. There is no other Sramana or Mahana who can expound religion in such an exquisite manner, what to speak of excelling you." So saying, people went back in the direction from which they came. 35 , kuNika kA gamana 1 Kunika departs tae NaM kUNie rAyA bhaMbhasAraputte samaNassaM bhagavao mahAvIrassa aMtie dhamma soccA Nisamma haTTatuTTha jAva...hiyae uThAe uTThai / - uTThAe udvittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM kareti / karettA vaMditi NamaMsati / vaMdittA NamaMsittA evaM vayAsIsuakkhAe te bhaMte ! NiggaMthe. pAvayaNe jAva...kimaMga puNa etto uttarataraM ? evaM vadittA jAmeva disaM pAunbhUe tAmeva disaM .. paDigae // 36 // . . . . . . usake bAda bhaMbhasAra kA putra rAjA kUNika zramaNa bhagavAn mahAvIra ke samIpa dharma kA zravaNa kara, hRdaya meM dhAraNa kara harSita evaM parituSTa huA [... yAvat hRdaya Anandita huaa| vaha apane sthAna se uTha khar3A huaa| uTha kara zramaNa bhagavAn mahAvIra ko tIna bAra AdakSiNA-pradakSiNA kii|

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uvavAiya suttaM sU0 37 vaisA kara-AdakSiNA-pradakSiNA kara vandanA kI, namaskAra kiyaa| vandanAnamaskAra kara, unhoMne isa prakAra kahA-"he bhagavan ! Apa dvArA suAkhyAta-sundara rUpa meM pratipAdita kiyA gayA nirgrantha pravacanaarihanta-dezanA...yAvat isase zreSTha dharma ke upadeza kI to bAta hI kahA~ hai ?" isa prakAra kahakara, vaha jisa dizA se AyA thA, usI dizA kI ora lauTa gayA // 36 // ___Thereafter, king Kapika, son of Bhambhasara, having heard the Law from Sramana Bhagavan Mahavira, was highly pleased, till his heart expanded with glee. He rose from his ' seat. Having done so, he moved thrice round Bhagavan Mahavira and paid his homage and obeisance, and spoke the following words : "Bhante ! . You have expressed the tenets of the Nirgranthas in a nice way, till what to speak.. of excelling you." So saying he departed in the direction from which he came. : 36 rAniyoM kA gamana The Queens depart tae NaM tAo subhaddApamuhAo devIo samaNassa bhagavao mahAvIrassa aMtie dhamma soccA Nisamma haTTatuTu jAva..hiayAo uhAe udvittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM kareMti / karettA vaMdaMti NamaMsaMti / vaMdittA NamaMsittA evaM vayAsI-suakkhAe te bhaMte ! NiggaMthe pAvayaNe jAva...kimaMga puNa itto uttarataraM ? evaM vaMdittA jAmeva disi pAunbhUAo tAmeva disi pddigyaao| samosaraNaM sammattaM // 37 // / usake pazcAt subhadrA Adi pramukha deviyoM-rAniyoM ne zramaNa bhagavAna mahAvIra ke nikaTa dharma kA zravaNa kara, hRdaya meM dhAraNa kara harSita

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Uvavaiya Suttarit Su. 38 ' evaM parituSTa huii| harSAtireka se vikasita hRdaya huii| apane sthAna se uTha khar3I huii| vaisA kara-uTha kara zramaNa bhagavAn mahAvIra ko tIna bAra AdakSiNA-pradakSiNA kii| vaisA kara-AdakSiNA-pradakSiNA kara bhagavAn ko vandanA kI, namaskAra kiyaa| vandana-namana kara ve isa prakAra bolI"he bhagavan ! Apa dvArA nirgrantha-pravacana-dharmopadeza, suAkhyAta-sundara . rUpa meM pratipAdita kiyA gayA hai...yAvat isase zreSTha dharmopadeza kI to bAta hI kahA~ hai ?" isa prakAra kahakara, ve jisa dizA se AI thIM usI dizA kI ora lauTa-calI gaI // 37 // Then Queen Subhadra and other ladies of the harem, having heard the Law from Sramana Bhagavan Mahavira, were highly pleased, till their hearts expanded with glee. They rose from their seats. Having done so, they moved thrice round Bhagavan Mabavira and paid their homage and spoke the following words : "Bhante ! You have expressed the tenets of the Nirgranthas in a nice way, till what to speak of excelling you." So saying they departed in the direction * from which they came. 37 aupapAtika pRcchA On Rebirth in fresh Species teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa je? aMtevAsI iMdabhUI nAmaM aNagAre goyamasagotteNaM sattussehe samacauraMsasaMThANasaMThie vairosahanArAyasaMghayaNe kaNagapulakanigghasapamhagore uggatave dittatave tattatave mahAtave ghoratave urAle ghore ghoraguNe ghoratavassI ghorabaMbhaceravAsI ucchUr3hasarIre saMkhittaviulatealesse samaNassa bhagavao mahAvIrassa adUrasAmaMte uDDe jANU ahosire jhANakoTThovagae saMjameNaM tavasA appANaM. bhAvamANe viharati /

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___197 uvAiya suttaM sU0 38 usa kAla ( vartamAna avasarpiNI ) usa samaya ( caturtha Are ke anta ) ma zramaNa bhagavAna mahAvIra ke jyeSTha antevAsI-ziSya gautama-gotrIya indra bhUti nAmaka anagAra-zramaNa, jinakI deha kI U~cAI sAta hAtha kI thI, jinakI AkRti samacaurasa saMsthAna-saMsthita thI, arthAt jinake zarIra ke cAroM aMza susaMgata-paraspara samAnupAtI, santulita the, ve vana-RSabhanArAca-saMhanana-sudRr3ha asthi-bandhanoM se-viziSTa daihika racanA se yukta the, kasauTI para aMkita svarNa-rekhA ke sadaza AbhA liye hue, kamala ke sadaza gaura varNa ke the, ve ugra-kaThora tapasvI, karma-vana ko bhasmasAt karane meM agni ke samAna dIpta-prajjvalita tapa karane vAle the, taptatapa-jinake zarIra para tapazcaraNa kI ati tIvra jhalaka vyApta thIM arthAt jo kaThora tathA vipula' tapazcaryA meM saMlagna the, jo urAla-prabala adhyAtma-sAdhanA meM sudRr3ha the, ghora guNaatIva uttama guNa jinako dhAraNa karane meM adbhuta kSamatA cAhiye, aise viziSTa guNoM ke dhAraka the, jo ghora tapasvI-kaThora yA prabala tapasvI the, jo ghora brahmacaryavAsI-kaThora 'brahmacarya ke pAlaka the, jo utkSipta zarIra--zarIra ke sAra-sambhAla athavA daihika sajAvaTa se rahita the, jo apane zarIra ke bhItara vizAla tejolezyA sameTe hue the, (isa prakAra ke gautama svAmI) zramaNa bhagavAn mahAvIra se na adhika dUra aura na adhika nikaTa arthAt samucita sthAna para avasthita ho, UrddhajArnu-ghuTane U~ce kiye hue, adhozira-mastaka nIce kiye hue, dhyAna rUpI koSTha meM praviSTa hue arthAt dhyAna kI mudrA meM, saMyama tathA tapa se apanI AtmA ko bhAvita-anuprANita karate hue vicaraNazIla--avasthita the| . In that period, at that time, Sramana Bhagavan Mahavira had - as his senior-most disciple, a homeless monk, named Indrabhuti who belonged to the Gautama line. He was seven cubits in height. His body-structure was a graceful square, wellbalanced in all respects. The joints of his bones were very strong. The glow of his body was akin to a golden line drawn on a black stone and complexion as white as that of a lotus. He was a hard penancer, a burning penancer, a purified penancer, a great penancer, a tremendous penancer, conqueror of hardships-sensespassions, holder of highest.virtues, a great sage, Brabmacari of the

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198 Uvavaiya Suttam Sa. 38 highest order, careless of his physical frame, centred within his body but capable to burn things over distant regions with his super human capacity, sat neither near nor far from Bhagavan Mahavira, with his thighs erect and face cast low, (in utkatuka posture ), fully concentrated within self in meditation, enriching his soul by restraint and penance. tae NaM se bhagavaM goame jAyasaDDhe jAyasaMsae jAyakoUhalle . uppaNNasaDDe uppaNNasaMsae uppaNNakoUhalle saMjAyasaDDa saMjAyasaMsae saMjAyakoUhalle samuppaNNasaDDe samuppaNNasaMsae samuppaNNakohalle uTThAe uTTha / usake bAda una gautama svAmI ke mana meM zraddhApUrvaka icchA utpanna huI, saMzaya-anirdhArita artha meM zaMkA-jijJAsA ubuddha huI, kutUhala kI pravRtti paidA huii| punaH unake antarmana meM zraddhA kA bhAva ubharA, saMzaya samutpanna huA aura kutUhala paidA huaa| punaH unake mana meM zraddhA kA bhAva umar3A, saMzaya paidA huA evaM kutUhala utpanna huaa| punaH unake mana meM zraddhApUrvaka icchA jAgRta huI, saMzaya utpanna huA tathA kutUhala kI pravRtti ubhrii| ataH ve uThakara khar3e hue| Afterwards Gautama had a feeling of desire, doubt and curiosity, had a genesis of desire; doubt and curiosity, had the acquisition of desire, doubt and curiosity, had the personifica* tion of a desire, doubt and curiosity in him, and he stood up. uDhAe udvittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchati / teNeva uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM ..payAhiNaM kareti / tikkhutto AyAhiNaM payAhiNaM karettA vaMdati. NamaMsati / vaMdittA NamaMsittA NaccAsaNe NAidUre sussUsamANe NamaMsANe * abhimuhe viNaeNaM paMjaliuDe pajjuvAsamANe evaM vayAsI : .

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uvavAiya suttaM sU0 38 ve uThakara khar3e hokara, jahA~ zramaNa bhagavAn mahAvIra virAjamAna the, "vahA~ Ae / Akara zramaNa bhagavAn mahAvIra ko tIna bAra AdakSiNApradakSiNA kii| vaisA kara - AdakSiNA pradakSiNA kara bhagavAn ko vandanA kI, namaskAra kiyA / vandanA kara, namaskAra kara bhagavAn ke na adhika samIpa, na adhika dUra, zuzrUSA - sunane kI utkaNThA rakhate hue, namaskAra karate hue vinayapUrvaka, sammukha hokara hAtha jor3e hue, unakI paryupAsanAabhyarthanA yA sAnnidhyalAbha prApta karate hue isa prakAra bole 199 Then he came where Bhagavan Mahavira was, thrice moved round him and paid his homage and obeisance. Then standing neither near nor very far from him, with full attention and face turned towards him, with folded hands, while worshiping, he made the following submission: karmabandhana Bondage of Karma gautama : jIve NaM bhaMte ! asaMjae avirae appasihayapaccakkhAyapAvakamme sakirie asaMvuDe egaMtadaMDe egaMtabAle egaMtasutte pAvakammaM aNhAti ? mahAvIra : haMtA ahAti // 1 // gautama : he bhagavan ! vaha jIva jo asaMyata hai, jisane saMyama kI sAdhanA aura ArAdhanA nahIM kI hai, jo avirata hai - prANAtipAta, mRSAvAda, adattAdAna Adi se virata nahIM hai, jisane pratyAkhyAna ke dvArA arthAt samyak zraddhApUrvaka pApakarmoM kA tyAga nahIM kiyA hai - unheM halkA nahIM kiyA hai, jo sakriya - mAnasika, vAcika evaM kAyika kriyAoM se yukta hai, jo kriyAe~ karatA hai, jo asaMvRtta hai - samyaktva, vrata, apramAda Adi suMdara se rahita hai, yA jisane indriyoM ke viSayoM kA nirodha yA saMvaraNa " FE:

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200 Uvavaiya Suttam Sh. 38 nahIM kiyA hai, jo ekAntadaNDa se yukta hai jo apane Apako evaM dUsaroM ko pApakarma dvArA ekAntataH daNDita karatA hai, jo ekAnta bAla haisarvathA ajJAnI hai arthAt mithyAdRSTi hai, jo ekAnta supta hai-mithyAtva kI nidrA meM sarvathA rUpa se soyA hai, kyA vaha ( jIva ) pApa karma se lipta hotA hai arthAt pApa karma kA bandha karatA hai ? mahAvIraH hA~ gautama ! vaha pApakarma kA bandha karatA hai // 1 // .. Gautama : Bhante! Does a living being get entangled in sinful karma in case he has not practised restraint, he has done harm to living organisms, he has not reduced the intensity of sinful karma by renunciation and stopped the inflow of sinful karma through complete renunciation, he has not desisted from physical and other activities, he has not restrained his senses, he chastises self and other by sinful deeds, he has wrong outlook in all respects and he is wholly asleep under the spell of falsehood ? Mahavira : Yes, he does. i . gautama : jIve NaM bhaMte ! asaMjaa-aviraa-appaDihayapaccakkhAyapAvakamme sakirie asaMvuDe egaMtadaMDe egaMtabAle egaMtasutte mohaNijjaM pAvakammaM aNhAti ? mahAvIra : haMtA aNhAti / / 2 / / gautama : he bhagavan ! vaha jIva, jo asaMyata hai-jisane saMyama kI ArAdhanA nahIM kI hai, jo avirata hai-hiMsA, mRSAvAda Adi se virata nahIM hai, jisane pratyAkhyAna ke dvArA arthAt samyaka zraddhApUrvaka pApa-karmoM ko pratihata-tyAga nahIM kiyA, halkA nahIM kiyA, jo sakriya hai-kAyika, vAcika aura mAnasika kriyAoM se yukta hai-kriyAe~ karatA hai, jo asaMvRtta-samyaktva, vrata, apramAda Adi saMvara se rahita hai yA jisane

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uvavAiya suttaM sU0 38 201 indriyoM ke viSayoM kA nirodha nahIM kiyA hai, jo ekAnta daNDayukta hai-jo apane ko evaM dUsaroM ko pApakarmoM ke dvArA sarvathA daNDita karatA hai, jo ekAnta bAla hai-sarvathA mithyA dRSTi hai, jo ekAnta supta hai-mithyAtva kI nidrA meM soyA par3A hai, kyA vaha (AtmA) mohanIya-pApakarma se lipta hotA hai arthAta mohanIya karma kA bandha karatA hai ? mahAvIra : hA~ gautama! vaha mohanIya karma kA bandha karatA hai // 2 // Gautama : Bhante ! One who has never practised restraint, has caused harm to living organisms, has not reduced the intensity of sinful karma by. renunciation and stopped the inflow of sinful karma through complete renunciation, has not desisted from sinful and other activities, has not restrained his senses, chastises self and others by sinful deeds, has wrong outlook in all respects and is wholly asleep under the spell of falsehood, does he acquire karma causing delusion ? Mahavira : Yes, he does: 2. - gautama : jIve NaM bhaMte ! mohaNijjaM kammaM vedemANe kiM mohaNijja kammaM baMdhai ? veaNijja kammaM baMdhai ? mahAvIra : goyamA ! mohaNijjaMpi kammaM baMdhai veaNijjaMpi kammaM baMdhati / NaNNattha carimamohaNijja kammaM vedemANe veaNijja kammaM baMdhai No mohaNijja kammaM baMdhai // 3 // gautama : he bhagavan ! kyA jIva mohanIya karma kA vedana-anubhava karatA huA mohanIya karma bA~dhatA hai ? arthAta usakA bandha karatA hai ? kyA vedanIya karma kA bandha karatA hai ? _ mahAvIra : gautama ! vaha mohanIya karma kA bandha karatA hai, vedanIya karma kA bhI bandha karatA hai| kintu (sUkSma saMparAya nAmaka dazaveM guNasthAna

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Uvavaiya Suttam Sa. 38 meM ) carama mohanIya karma kA vedana-anubhava karatA huA jIva vedanIya karma kA hI bandha karatA hai, mohanIya ( vastutattva ke zraddhAna aura cAritra meM bhrAnti paidA karAne meM kAraNa rUpa )-karma kA bandha nahIM karatA hai // 3 // Gautama : Bhante! Does a living being experiencing karma causing delusion bind more karma causing delusion, also karma giving experience ? Mahavira : Gautama ! Verily he does bind karma causing delusion, also karma giving experience. But when he is having karma causing delusion in an extreme form, he may acquire karma giving experience, but not one * causing delusion. 3 asaMyata ekAnta suptakA upapAta . Rebirth of the Unrestrained - gautama : jIve NaM bhaMte ! asaMjae avirae appaDihayapaccakkhAyapAvakamme sakirie asaMvur3e egaMtadaMDe egaMtabAle egaMtasutte osaNNatasapANaghAtI kAlamAse kAlaM kiccA Niraiesu uvavajjati ? mahAvIra : haMtA uvavajjati / / 4 / / gautama : he bhagavan ! jo jIva asaMyata hai-jisane saMyama kI ArAdhanA nahIM kI hai, jo avirata hai-hiMsA, maSAvAda Adi se virata nahIM hai, jisane samyak zraddhApUrvaka pApakarmoM ko pratihata nahIM kiyA hai, tyAga nahIM kiyA hai, halkA nahIM kiyA hai, jo sakriya hai-(mithyAtvapUrvaka) mAnasika vAcika evaM kAyika kriyAoM meM saMlagna hai, asaMvRta haisamyaktva, vrata, apramAda Adi saMvara se rahita hai, arthAt Azrava kA nirodha nahIM kiyA hai, jo ekAntadaNDa se yukta hai-pApapUrNa pravRttiyoM ke dvArA apane Apako tathA dUsaroM ko sarvathA daNDita karatA hai, jo

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uvavAiya suttaM sU0 38 ekAnta bAla hai-sarvathA mithyAdRSTi hai, aura ekAnta supta hai-mithyAtva kI nidrA meM bilkula soyA huA hai, basa-dvIndriya, trIndriya, caturindriya Adi spandanazIla, hilane-Dulane vAle prANI yA jinako trAsa kA vedana karate hue anubhava kiyA jA sake, vaise jIvoM kA bahulatA se ghAta karatA hai, trasa jIvoM ke prANoM kI hiMsA meM lagA rahatA hai, kyA vaha ( jIva ) mRtyu-samaya Ane para marakara nairayikoM meM utpanna hotA hai ? mahAvIra : hA~ gautama ! aisA hotA hai // 4 // Gautama : Bhante! Is a living being who has never practised restraint, till who is wholly asleep under the spell of falsehood and who is a killer of innumerable mobile beings, is he, having died at a certain moment of the eternal time, born among the infernal beings ? Mahavira : Yes, he does.. 4 gautama : jIve | bhaMte ! asaMjae avirae appaDihayapaccakkhAyapAvakamme io cue peccA deve siA ? mahAvIra : goyamA ! atthegaiA deve siyA atyaMgaiA No deve siyA / gautama : he bhagavan ! jinhoMne saMyama nahIM sAdhA hai, jo avirata haiM-hiMsA, asatya Adi se virata nahIM hue haiM, jinhoMne pratyAkhyAna ke dvArA pApakarmoM kA tyAga kara unheM nahIM miTAyA hai, ve yahA~ se cyuta hokara-marakara agale janma meM kyA deva hote haiM? kyA deva yoni meM janma lete haiM ? ___mahAvIra : gautama ! kaI deva hote haiM, kaI deva nahIM hote haiN| ... Gautama : Bhante ! Is a living being who has never practised restraint, till has not desisted from sinful and other

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204 Uvavaiya Suttam Su. 38 activities, born, after being dead at a certain moment of the eternal time, among the celestial beings ? Mahavira : Gautama ! In some cases, he is born among the celestial beings, but in some other cases, he is not so born. gautama : se keNaTuNaM bhaMte ! evaM vaccai - atthegaiA deveM siA atyegaiA No deve siA ? mahAvIra : goyamA ! je ime jIvA gAmAgara - Na yara-nigamarAyahANi - kheDa - kabbaDa - maDaMba - doNamuha-paTTaNAsama-saMbAha-saNNive se su akAmatahAe akAmachuhAe akAmabaMbhaceravAtaNaM akAma aNhANa - kasIyAyavadaMsamasagaseajallamalla paMkaparitAveNaM appataro vA bhujjataro vA kAlaM appANaM parikilesaMti / appataro vA bhujjataro vA kAlaM appA parikilesittA kAlamAse kAlaM kiccA aNNataresu vANamaMtare devaloesu devattAe uvavattAro bhavaMti / tahi tesiM gatI tarhi tesi ThitI tarhi tesi uvavAe paNNatte / gautama : he prabho ! Apa kisa abhiprAya ( kAraNa ) se isa prakAra kahate haiM ki kaI deva hote haiM aura kaI deva nahIM hote haiM ? mahAvIra : gautama ! jo ye jIva mokSa prApti kI abhilASA ke binA yA karma-kSaya ke lakSya ke binA grAma, Akara namaka Adi ke utpatti sthAna, nagara - jinameM kara nahIM lagatA ho aise zahara, kheTa - dhUla ke parakoToM se yukta gA~va, karbaTa - ati sAmAnya kasbe, droNamukha - sthala mArga athavA jala mArga se yukta sthAna, maDaMba - Asa-pAsa gA~va rahita bastI, pattana - bar3e nagara, jahA~ jala mArga athavA sthala mArga se jAnA saMbhava ho yA bandaragAha Azrama - tApasoM ke AvAsa, nigama - vyApArika nagara, saMvAha - parvata kI talahaTI meM base hue gA~va, sanniveza---jhopar3iyoM se yukta bastI yA sArthavAha tathA senA Adi ke Thaharane ke sthAna meM tRSA - pyAsa, kSudhA - bhUkha, brahmacarya ke pAlana se, --

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205 uvavAiya suttaM. sU0 38 asnAna, zIta, Atapa DAMsa-macchara, sveda - pasInA, jalla--raja, mallamaila, jo sUkha kara kaThora bana gayA, paMka- pasIne se gIlA banA huA maila, ina sabhI paritApoM se apane Apako kama yA adhika kleza dete haiM, kucha samaya taka apane Apa ko klezita kara mRtyu kA samaya Ane para zarIra kA parityAga karake ve vANa-vyantara devalokoM meM se kisI devaloka meM deva ke rUpa meM utpanna hote haiM / vahA~ unakI gati--jAnA, vahA~ unakI sthiti rahanA aura vahA~ unakA upapAta - devarUpa se utpanna honA, kahA gayA hai| Gautama Bhante! Why do you say that in some cases he is born among the celestial beings, but in some other cases, he is not so born ? Mahavira Gautama! When living beings residing in villages, mines, towns, etc. etc., who are not actuated by a desire to uproot ( exhaust ) karma, but who torture self by M stopping the intake of food and drink, by practising celibacy, by hardship arising out of non-bath, cold, heat, mosquito, * sweat, dust, dirt and mud, for short or for long, who are thus tortured, such ones, dying at a certain point in eternal time, are born in one of the heavens occupied by the Vanavyantara gods as celestial beings. They are said to go to these heavens, reside there as so many celestial beings. gautama : tesi NaM bhaMte ! mahAvIra : goamA ! gautama : atthi NaM bhaMte ! ti vA baleti vA vIrie i mahAvIra : haMtA asthi / gautama : te NaM bhaMte! devA para logassA rAhagA ? mahAvIra : No tiNa samaTThe // 5 // devANaM kevaiaM kAlaM ThiI paNNattA ? dasavAsasahassAI ThiI paNNattA / tesiM devANaM iDDI vA juI vA jase vA purisakkAraparikkame i vA ?

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206 Uvavaiya Suttam Su. 38 gautama : he bhagavan ! una devoM kI sthiti - AyuSya kitane kAla kI batalAI gaI hai ? mahAvIra : gautama ! vahA~ una devoM kI sthiti - AyuSya dasa hajAra varSa kI batalAI gaI hai / gautama : he bhagavan ! kyA una devoM kI Rddhi - parivAra Adi saMpatti, dyuti - zarIra, AbhUSaNa Adi kI dIpti, yaza - khyAti, kIrti, bala - zarIra janita zakti, vIryaM--- jIva niSpanna prANamayI zakti, puruSAkAra - puruSArtha, pauruSa kI anubhUti tathA parAkrama ye sabhI apanI-apanI vizeSatA ke sAtha hote haiM ? mahAvIra : hA~ gautama ! aisA hotA hai / gautama : he prabho ! kyA ve deva paraloka ke ArAdhaka hote haiM ? mahAvIra : gautama ! yaha Azaya saMgata nahIM hai arthAt ve ( deva ) paraloka ke ArAdhaka nahIM haiM // 5 // Gautama : Bhante! Of these celestial beings, of what length is their life-span ? Mahavira : Ten thousand years. Gautama : Bhante! Do they have fortune, glow, fame, strength, vigour, vitality and prowess ? Mahavira : Yes, they have. Gautama : Bhante! Do they covet the next birth ? Mahavira: No, they do not. 5 baMdI Adi kA upapAta Rebirth of the Prisoners se je ime gAmAgara-Nayara-nigama - rAyahANi - kheDa - kabbaDa - maDaMbadoNamuha-paTTaNAsama-saMvAha-saNNivesesu maNuA bhavaMta, taM jahA -- aMDubaddhakA NialabaddhakA haDibaddhakA cAragabaddhakA hatthacchinnakA pAya

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207 uvavAiya suttaM sU0 38 cchinnakA kaNNacchiNNakA NakkacchiNNakA uTucchinnakA jinbhacchinnakA sIsacchinnakA mukhacchinnakA majjhacchinnakA vekacchacchannakA hiyauppADiyagA NayaNuppADiyaMgA dasaNuppADiyagA vasaNuSpADiyagA gevacchiNNakA taMDulacchiNNakA kAgaNimaMsakvAiyayA olaMbiyA laMbiayA ghaMsiayA gholiayA phADiayA pIliyA sUlAi ayA sUlabha - kA khAravattiyA vajbhavattiyA sohapucchiyayA davaggidaDigA paMkosaNNakA paMke khuttakA valayamayakA vasaTTamayakA NiyANamayakA aMtosallamakA giripaDikA tarupaDikA marupaDiyakA giripakkhaMdoliyA tarupakkhaMdoliyA marupakkhaMdoliyA jalapavesikA Goryakant visabhakkhitakA satya vADitakA vehANasiA giddhapikA kaMtAramatakA dubhikkhamatakA asaMkiliTThapariNAmA te kAlamAse kAlaM kiccA aNNata resu vANamaMtaresu devaloesu devattAe uvavattAro bhavaMti / tahi te sa gato tahi tesi ThitI tahi tesi uvavAe paNNatte / jo ye jIva grAma, Akara - namaka Adi ke utpatti sthAna, nagara -- jinameM kara nahIM lagatA ho, aise zahara, kheTa - dhUla ke parakodoM se yukta, gA~va, karva ati sAmAnya kasbe, droNamukha - sthala mArga evaM jala mArga se yukta sthAna, maDaMba -- Asa-pAsa gAMva rahita bastI, pattana - ba na-bar3e nagara, jahA~ sthala mArga yA jala mArga se jAnA saMbhava ho yA bandaragAha, Azrama - tApasoM ke AvAsa, nigama -- vyApArika nagara, saMvAha-- parvata kI talahaTI meM base hue gA~va, sanniveza - sArthavAha, senA Adi ke Thaharane ke sthAna meM manuSya hote haiM arthAt manuSya ke rUpa meM janma grahaNa karate haiM, jinake kisI aparAdha ke kAraNa lohe yA kATha ke bandhana- vizeSa se hAtha-paira jakar3e hue haiM, bA~dha diye jAte haiM, jinako ber3iyoM se jakar3a diye jAte haiM, jinake paira kATha ke khor3e meM pha~se hue hote haiM, DAla diye jAte haiM, jo andhakAramaya kArAgAra meM banda kara diye jAte haiM, jinake hAtha vidIrNa kara diye jAte haiM, jinake paira kATa diye jAte haiM, jinake kAna kATa diye * jAte haiM, jinake nAka kATa diye jAte haiM, jinake jinakI jihvAe~ kATa dI jAtI haiM, jinake hoTha cheda diya jAte haiM, mastaka cheda diye jAte haiM,

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208 Uvavaiya Suttam Sh. 38 jinake mukha cheda diye jAte haiM aura jinake bAyeM skandha-kandhe se lekara dAhinI kA~kha taka ke zarIra-bhAga mastaka sahita cIra diye jAte haiM, jinake hRdaya-kaleje ukhAr3a diye jAte haiM, jinake netra nikAla liye jAte haiM, jinake dAMta tor3a diye jAte haiM, jinake aNDakoza ukhAr3a diye jAte haiM, jinakI gardana tor3a dI jAtI hai, cAvala ke dAne ke samAna jinake zarIra ke Tukar3e-Tukar3e kara diye jAte haiM, jinake zarIra kA komala mAMsa ukhAr3a-ukhAr3a kara unhIMko khilAyA gayA ho, jo rassI se bA~dha kara khaDDe, kue~ Adi meM laTakAye jAte haiM, vRkSa kI zAkhA meM hAtha bA~dhakara laTakAye jAte haiM, candana ke samAna patthara Adi para ghisa diye jAte haiM, dadhighaTa-pAtra sthita dahI ke samAna jo gholita-matha diye jAte haiM, kATha ke samAna kulhAr3e se phAr3a diye jAte haiM, jo ikSu-ganne ke samAna kolhU meM pela diye jAte haiM, jo zUlI para car3hAye jAte haiM, arthAt zUlI meM piro diye jAte haiM, jo zUlI se chinna-bhinnabIMdha diye jAte haiM arthAt jinake zarIra se lekara mastaka meM se zUlI nikAla dI jAtI hai, jina para khAra DAla diyA jAtA hai, yA jinheM khAra ke bartana meM DAla diye jAte haiM, jinako gIle camar3e se bAMdha diye jAte haiM, jinheM siMha-pucchase kara diye jAte haiM, jo dAvAgni meM jala jAte haiM, jo kIcar3a meM DUba jAte haiM, kIcar3a meM phaMsa jAte haiM, jo saMyama ke mArga se bhraSTa hokara yA bhUkha-pyAsa Adi se pIr3ita hokara-pariSahoM se ghabarA kara marate haiM, jo viSayavAsanA ke sevana meM paratantratA se pIr3ita yA duHkhita hokara marate haiM yA hariNa ke samAna zabda, gandha, rasa Adi viSayoM meM lIna bana kara marate haiM, jo sAMsArika icchA-pUrti ke saMkalpa ke sAtha ajJAnapUrvaka tapazcaryA karake marate haiM, jo antaHzalya-bhAvazalya arthAt kaluSita bhAvoM ke kA~Te ko nikAle binA hI bhAle Adi se apane Apako bedhakara marate haiM, jo parvata se girakara athavA apane para bar3A patthara girAkara marate haiM, jo vRkSa se girakara marate hai yA vRkSa ke girane se mara jAte haiM, nirjala pradeza meM mara jAte haiM yA marusthala ke kisI sthAna arthAt bar3e TIbe Adi se girakara marate haiM, jo parvata se chalAMga lagAkara mara jAte haiM, vRkSa se jhaMpApAtachalAMga kara marate haiM, marubhUmi kI retI meM girakara mara jAte haiM, jala ma praveza kara ke mara jAte haiM, agni meM praveza kara ke mara jAte haiM, viSapAna kara ke mara jAte haiM, zastroM ke dvArA apane Apa ko cIra kara marate haiM, jo vRkSa kI DAlI Adi se laTaka kara yA apane gale meM phAMsI lagA

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uvavAhaya sutaM sU0 38 209 kara marate haiM, jo kisI ke mRta kalevara - manuSya, hAthI, U~Ta, gadhe * Adi ke zarIra meM praveza karake gIdhoM ( pakSiyoM ) kI coMcoM se vidArita hokara marate haiM, jo jaMgala meM khokara marate haiM, durbhikSa meM bhUkha, pyAsa Adi se marate haiM, yadi una vyaktiyoM ke pariNAma saMkliSTa-ArttadhyAna evaM raudra dhyAna se yukta na hoM to usa prakAra kAla ke samaya mRtyu prApta kara ve vANa - vyantara devalokoM meM se kisI devaloka meM deva rUpa meM utpanna hote haiN| vahA~ usa devaloka ke anurUpa unakI gati, vahA~ unakI sthiti tathA vahA~ unakI upapAta - utpatti hotI hai, aisA batalAyA gayA hai / Such beings who reside in villages, mines, cities, etc., etc., who have their hands and feet tied with anduka made from iron/wood, who are in fetters, who are trapped, who are in dark cells, with hands, feet, ears, noses, lips, tongue, crest, mouth, waist/belly, or the place ( shoulder) wherefrom hangs the sacred thread/who have been pierced like a sacred thread, the flesh of whose heart has been cut, whose eyes have been taken out of the socket, whose teeth have been removed, whose testacles have been cut, whose throat has been pierced, whose flesh has been cut to the size of a grain of rice, who have been fed with their own flesh or those who have been tied with a rope and let down into a ditch, who have been tied to the branch of a tree by their hands, who have been dragged on the ground, who have been churned, who have been pierced by an axe, who have been crushed through a machine, who have been placed on the lance or who have just been pierced by the lance on which they were placed, or on whom alkali has been spread or who have been hurled into alkali, who have been wrapped in raw hide or whose male organ (penis) has been removed, or those who have died in fire, who have been drowned in mud, who have been bogged in mud, who have slipped from restraint, who have died from some hardship like hunger, who have died from pain of dependence in enjoyment of objects, who 14

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210 Uvavaiya Suttam So. 38 have died by being misguided by sound like a deer, who have died on sheer ignorance, who have died without repentence, who have died by jumping from a mountain or crushed by a rock, who have died by falling from a tree or by the falling of a tree, who have died for coming to an arid region, who have died by plunging from a mountain or from a tree, or who have died in the sand of a desert, or those who have died by entering into water, by walking into the fire, by administering poison, by piercing one's person with some weapon, by tying a rope round one's throat, by jumping into the sky from the branch of some tree, by entering into some carcass and thereafter being pecked by vultures, by dying in a forest or during a famine, if such people are not in misery at the time of death, then, by dying at some point in the eternal time, they are born in one or an other of the heavens occupied by the Vanavyantaras. Their entry in these heavens, their length of stay and their genesis have been stated. gautama : tesi NaM bhaMte! devANaM kevaiaM kAlaM ThitI paNNattA ? mahAvIra : goamA ! bArasavArasasahassAI ThitI paNNattA | gautama : asthi NaM bhaMte ! tesi devANaM iDDI vA juI vA jase ti vA bale ti vA vIrie i vA purisakkAraparikkame i vA ? mahAvIra : haMtA asthi / gautama : te NaM bhaMte! mahAvIra : No tiNa sama / / 6 / / devA para logassA rAhagA ? gautama : he bhagavan ! vahA~ una devoM kI kitanI sthiti hotI hai ? -

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uvavAiya suttaM sU038 mahAvIra : gautama ! vahA~ una devoM kI sthiti bAraha hajAra varSa kI batalAI gaI hai| ___ gautama : he prabho ! kyA una devoM ke vahA~ Rddhi-parivAra Adi saMpatti, dyuti-kAnti, yaza-khyAti, kIrti, bala--zArIrika-prANa, vIrya-Atmajanita prANamayI zakti, puruSAkAra-puruSArtha yA pauruSa kI anubhUti, parAkrama ye saba hote haiM yA nahIM ? mahAvIra : hA~, gautama ! aisA hotA hai| gautam : he prabho ! kyA ve deva devaloka ke ArAdhaka hote haiM ? - mahAvIra : gautama ! yaha Azaya saMgata nahIM hai-aisA nahIM hotA hai arthAt ve deva paraloka ke ArAdhaka nahIM hote haiM // 6 // Gautama : Bhante! How long is their stay there ? Mahavira : Gautama ! Twelve thousand years. Gautama : 'Bhante! Do these celestial beings possess fortune, glow, fame, strength, vigour, vitality and prowess ? Mahavira : Yes, they do. Gautama : Bhante ! Do they propitiate the next birth ? Mahavira : No, they do not. 6. bhadra prakRtivAloM kA upapAta Rebirth of human beings who are gentle se je ibhe gAmAgara-Nayara-Nigama-rAyahANi-kheDa-kabbaDa-maDaMbadoNamuha-paTTaNAsama-saMbAha-saMnivesesu maNuA bhavaMti / taM jahApagaibhaddagA pagaiuvasaMtA pagaipataNukoha-mANa-mAyA-lohA miumaddava-saMpaNNA allINA viNIA ammApiu-sussUsakA ammApiINaM aNatikkamaNijjavayaNA appicchA appAraMbhA appapariggahA appeNaM / AraMbheNaM appeNaM samAraMbheNaM apeNaM AraMbhasamAraMbheNaM vittiM kappemANA

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Uvavaiya Suttam Sh. 38 bahUI vAsAI AuaM pAlaMti / pAlittA kAlamAse kAlaM kiccA aNNataresu vANamaMtaresu devaloesu devattAe uvavattAro bhavaMti / tahiM tesiM gatI tahiM tesiM ThitI tahiM tesiM uvavAe paNNatte / jo ye jIva grAma, Akara, nagara, kheTa, karbaTa, droNamukha, maDaMba, pattana, Azrama, nigama, saMvAha, sanniveza meM manuSya ke rUpa meM janma lete haiM, isa prakAra haiM : prakRtibhadra-jo svabhAvataH saumya vyavahArazIla arthAt paropakAra parAyaNa, prakRti upazAnta-svabhAva se zAnta, prakRti pratanu-krodha, mAna, mAyA tathA lobha inakI ugratA se rahita, halkApana liye hue, mRdumArdavasampannaatyadhika komala svabhAva-yukta arthAt ahaMkAra rahita, AlInaH-gurujanoM ke Azrita, AjJA pAlaka, vinIta-vinayazIla, mAtA-pitA kI sevA karane vAle evaM unakI AjJA kA ullaMghana nahIM karane vAle, alpecchA-bahuta kama icchA vAle, alpArambha-kama se kama hiMsA karane vAle, alpa parigraha-dhana, dhAnya Adi parigraha ke svalpa-parimANa se saMtuSTa, alpArambha-alpasamArambha-jIvoM ke dravya-prANoM kI hiMsA tathA jIva-paritApana kI nyUnatA dvArA AjIvikA calAne vAle, bahuta varSoM kA AyuSya bhogate haiN| AyuSya bhoga kara arthAt pUrA kara mRtyu kAla ke Ane para zarIra tyAga karake vANa-vyantara devalokoM meM se kisI devaloka meM deva ke rUpa meM utpanna hote haiN| vahA~ una devoM kI gati, vahA~ una devoM kI sthiti, vahA~ una devoM kA upapAta-utpatti hotI hai, aisA batalAyA gayA hai| Those human beings who live in villages, mines, towns, etc., etc., who are gentle by nature, who are tranquil by nature, who have little anger, pride, attachment and greed, who are tender, sheltered with their elders, polite, serving their parents, who never violate the words of their parents, with little hankering, little endeavour, little property, little slaughter, little torture, little slaughter-torture for the earning of their livelihood, if people live like this for many years, such ones, after death at some point in eternal time, are born in one of the heavens meant for the Vanavyantaras.

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uvavAiya suttaM sU0 38 gautama : tesi NaM bhaMte ! devANaM kevaiaM kAlaM ThitI paNNattA ? mahAvIra : goyamA ! caudasavAsasahassA ||7|| 213 gautama : he bhagavan ! una devoM kI sthiti - Ayu kitane samaya kI batalAI gaI hai ? mahAvIra : ina devoM kI sthiti - AyuSya - parimANa caudaha hajAra varSa kA hotA hai // 7 // Gautama Bhante! How long is the span of their stay there? Mahavira: Gautama | Fourteen thousand years. 7. gatapatikA ( proSitabhartRkA ) Adi kA upapAta Rebirth of women whose men have gone abroad and of others se jAo imAo gAmAgara-Na yara-nigama-rAyahANi kheDa-kabbaDa - ba- do muha-paTTaNAsama-saMvAha -saMnivesesu itthiyAo bhavaMti / taM jahA -- aMto aMteuriyAo gayapaiAo mayapaiAo bAlavihavAo chaDitallitAo mAirakkhiAo piarakkhiAo bhAyarakkhioo kula* ghararakkhiAo sasurakularakkhiAo parUDha-gaha maMsukesa - kakkha- romAo vavagayapuppha gaMdhamallAlaMkArAo aNhANagase ajallamalapaMkaparitAviAo vagakhIrada hiNavaNIasappitella gulaloNamahumajjamaMsaparicattakayAhArAo apicchAo appAraMbhAo apyapariggahAoM appeNaM AraMbheNaM appeNaM samAraMbheNaM appeNaM AraMbhasamAraMbheNaM vittiM kappemANio akAmabaMbhaceravAseNaM tameva paisejjaM NAikkamai / tAo NaM itthiAo eyArUveNaM vihAreNaM viharamANIo bahuI bAsAI sesaM taM ceva jAva... causaTThi vAsasahassAI ThiI paNNattA ||8||

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214 Uvavaiya Suttam Sh. 38 ___jo ye jIva grAma, Akara, nagara, kheTa, karbaTa, droNamukha, maDaMba, pattana, Azrama, nigama, saMvAha, tathA sanniveza meM strI ke rUpa meM utpanna hote haiM, isa prakAra haiM : jo antaHpura ke bhItara nivAsa karatI haiM, jinake pati paradeza cale gaye hoM, jinake pati mara gaye haiM, jo bAlyAvasthA meM vidhavA ho gaI hoM, jo patiyoM ke dvArA parityakta kara dI gaI haiM, mAtA dvArA jinakA pAlana-poSaNa evaM saMrakSaNa hotA hai, jo pitA dvArA saMrakSita hoM, jo bhAiyoM dvArA rakSita hoM, jo kulagRha-pIhara ke abhibhAvakoM ke dvArA rakSita hoM, jo zvasura-kula' ke abhibhAvakoM dvArA rakSita hoM, jo pati yA pitA Adi ke mitroM, apane hitaiSiyoM-mAmA, nAnA, kAkA Adi sambandhiyoM, apane sagotrIya-devara, jeTha Adi pArivArika janoM ke dvArA saMrakSita hoM, vizeSapariSkAra tathA viziSTa saMskAra ke abhAva meM jinake nakha, keza, kA~kha ke bAla .. bar3ha gaye hoM, jo puSpa, sugandhita padArtha, aura mAlAe~ dhAraNa nahIM karatI hoM, jo asnAna-snAna kA abhAva, sveda-pasIne, jalla-raja, malla-sUkha kara zarIra para jame hue maila, paMka-pasIne se gIle hue maila se. pIr3ita yA duHkhita rahatI hoM, jo dUdha, dahI, makkhana, ghRta, taila, gur3a, namaka, madhu, madya, tathA mAMsa-ina saba se rahita AhAra karatI hoM, jinakI icchAeM. bahuta hI kama hoM, jinake dhana, dhAnya Adi parigraha bahuta hI kama hoM, alpArambha-alpasamArambha-jo bahuta kama jIva-hiMsA tathA jIva-paritApana ke dvArA apanI AjIvikA calAtI hoM, akAma-mokSa kI icchA athavA lakSya ke binA jo brahmacarya kA paripAlana karatI hoM, pati-zayyA kA ullaMghana nahIM karatI hoM arthAt upapati svIkAra nahIM karatI hoM-isa prakAra ke AcaraNa dvArA apanA jIvana yApana karatI hoM, avazeSa varNana pichale sUtra ke samAna haiN| arthAt ve striyAM bahuta varSoM kA AyuSya bhogate hue, AyuSya pUrNa kara, mRtyakAla Ane para zarIra kA tyAga kara vANa-vyantara devaloko meM se kisI devaloka meM deva ke rUpa meM utpanna hotI haiN| prApta devaloka ke anurUpa unakI apanI vizeSa gati, sthiti tathA upapAta-utpatti hotI hai| vahAM inakI sthiti-AyuSya parimANa causaTha hajAra varSoM kI hotI hai, aisA batalAyA gayA hai // 8 // ___women living in villages, mines, towns, etc., etc., residing in the harem, whose men have gone out of the country, who have become widows in rather young age, who have been

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uvavAzya suttaM sU0 38 abandoned by their men, who are sheltered by their mothers, fathers or brothers, who are protected by the parental families or by the fathers-in-law's families, who have their nails, hairs and hairs of the armpits overgrown, who keep aside from flowers, essence, garlands and ornaments, who bear the hardship of non-bath, sweat, dust, dirt and mud, whose food does not contain milk, curd, butter, ghi, oil, jaggery and salt, and also honey, alcohol and meat, whose desires are few, who do little harm, whose accumulation is little, who commit little slaughter, who inflict little torture, who earn their livelihood from simple calling, women who live contented like this (with their men whom they had once acquired, but never coveting the company of another), till the length of their stay is sixtyfour thousand years. 8 dvidravyabhojI AdikA upapAta Rebirth of men taking two food items and so on 215 se je ime gAmAgara-Nayara-nigama rAyahANi kheDa- kabbaDa-maDaMbado muha-paTTaNAsama-saMbAha-saMnivesesu maNuA bhavaMti / taM jahA - dagabiiyA dagataiyA dagasattamA dagaekkArasamA goamA govvaiA gihidhammA dhammaciMtakA aviruddhaviruddha vuDasAva kappabhiao tesiM ma ANaM No kappai imAo nava rasavigaIo AhArita / taM jahA - khIraM dahiM NavaNIyaM sappiM tellaM phANiyaM mahuM majjaM maMsaM / NaNNattha ekkAe sarasavavigaie / te NaM maNuA appicchA taM caiva savvaM / NavaraM caurAsIi - vAsasahassAI ThiI paNNattA // 9 // - jo ye jIva grAma, Akara, nagara, kheTa, karbaTa, droNamukha, maDaMba, pattana, Azrama, nigama, saMvAhu, sanniveza meM manuSya ke rUpa meM janma lete haiM, isa

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216 Uvavaiya Suttam so. 38 prakAra haiM : udaka-dvitIya-eka bhAta / khAdya padArtha evaM dUsarA jala aise do dravya kA AhAra ke rUpa meM sevana karane vAle, udaka-tRtIya-bhAta Adi do dravya tathA tIsare jala kA sevana karane vAle, udaka-saptama-bhAta Adi chaH padArtha tathA sAtavAM jala ina sAtoM dravyoM kA AhAra rUpa meM sevana karane vAle, udaka-ekAdaza-bhAta Adi daza dravya aura gyArahaveM jala kA sevana karane vAle, gautama-vizeSa rUpa se prazikSita ThiMgane baila ke dvArA tarahataraha ke manoraMjaka pradarzana prastuta kara bhikSA mAMgane vAle, govratika-go-sevA . se sambandhita vrata svIkAra karane vAle, gRhadharmI-gRhastha dharma arthAt atithi-sevA, dAna Adi se sambandhita gRhastha dharma ko hI kalyANaprada mAnane vAle, dharmacintaka, dharma zAstra ke pAThaka-kathAvAcaka, aviruddha-vinayAzrita bhaktimArgI, viruddha-AtmA, loka, Adi ko asvIkAra kara bAhya evaM Abhyantara ina donoM dRSTiyoM se kriyA-virodhI, vRddha-tApasa, zrAvaka-dharma zAstra kA zravaNa karane vAlA, zrotA brAhmaNa Adi, una manuSyoM ne jo, dUdha, dahI, makkhana, ghRta, tela, gur3a, madhu, madya, tathA mAMsa nava vikRtiyA~ akalpya-agrAhya mAnate haiM, inameM se sarasoM ke tela ke atirikta kisI bhI viSaya kA sevana nahIM karate, ve manuSya bahuta kama icchAe~-AkAMkSAe~ vAle hote haiN|...aise manuSya pUrva varNana ke anurUpa mRtyukAla Ane para deha tyAga kara bANa-vyantara deva hote haiN| vahA~ una devoM kI sthiti-AyuSyaparimANa caurAsI hajAra varSa kA batalAyA gayA hai // 9 // ... ___ Those living in the villages, mines, towns, etc.,. etc., whose intake consists of two items including water or three items including water, or seven items including water or eleven items including water, or those who earn their livelihood by using the oxen, who observe vows about cattle, who are sincere householders, who have devotion with humility, who believe in inactivity (a kiriyavadi) and who are brddha-sravakas ( or who are tapasas and brahmanas ), for such men the following items with a distorted taste, viz., milk, curd, butter, ghi, oil, jaggery, honey, wine and meat are prohibited, the only exception being mustard oil. Such men have few desires, the rest as before, the stay is stated to be sixty four thousand years. 9

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uvavAiya suttaM sU0 38 217 vAnaprastha tApasoM kA upapAta Rebirth of forest-dwelling Tapasa Monks se je ime gaMgAkUlagA vANapatthA tAvasA bhavaMti / taM jahAhotiyA pottiyA kottiyA jaNNaI saDDaI thAlaI huMpauTThA dattukkhaliyA ummajjakA sammajjakA nimmajjakA sNpkkhaalaa| dakSiNakUlakA uttarakUlakA saMkhadhamakA kuladhamakA migaluddhakA hatthitAvasA udaMDakA disApokkhiNo vAkavAsiNo aMbuvAsiNo bilavAsiNo jalavAsiNo velavAsiNo rukkhamaliA aMbubhakkhiNo vAubhakkhiNo sevAlabhakkhiNo mUlAhArA kaMdAhArA tayAhArA pattAhArA pupphAhArA bIyAhArA parisaDiya-kaMda-mUla-taya-patta-puppha-phalAhArA jalAbhiseakaDhiNagAyabhUyA AyAvaNAhiM paMcaggitAvehiM iMgAlasolliyaM kaMDusolliyaM kaMThasolliyaMpiva appANaM karemANA bahUI vAsAiM pariyAyaM pAuNaMti / bahUI vAsAiM pariyAyaM pAuNittA kAlamAse kAlaM kiccA ukkoseNaM joisiesu devesu devattAe uvavattAro bhavaMti paliovamaM vAsasayasahassamabbhahiraM tthiii| . jo ye jIva gaMgA ke kinAre rahanevAle vAnaprastha-vanavAsI tApasa kaI . . prakAra ke hote haiM, isa prakAra haiM : zraddhA karane vAle, pAtra rakhane vAle, kuNDI dhAraNa karane vAle, phalAhAra karane vAle, jala meM eka bAra DubakI lagAkara snAna karane vAle, jala meM bAra-bAra DubakI lagAkara nahAne vAle, jala meM kucha dera taka DUba kara snAna karane vAle, miTTI Adi ke dvArA zarIra ke avayavoM ko ragar3a kara snAna karane vAle, dakSiNa kUlaka-gaMgA nadI ke dakSiNI taTa para hI rahane vAle, uttara kUlaka-gaMgA nadI ke uttarI kinAre para nivAsa karane vAle, zaMkhadhmAyaka-kinAre para zaMkha bajA kara bhojana karane vAle, kUlamAyaka-kinAre para khar3e hokara zabda karake bhojana karane vAle, magalubdhaka-vyAdhoM kI taraha hiraNoM kA

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218 Uvavaiya Suttam Sh. 38 mAMsa khAkara jIvana calAne vAle, hasthitApasa-hAthI kA badha kara, usakA mAMsa khAkara bahuta kAla vyatIta karane vAle, uddaNDaka-daNDa. ko UMcA rakha kara ghUmane vAle, dizAprokSI-dizAoM meM pAnI chor3aka kara phUla, phala Adi ekatra karane vAle, valkaladhArI-vRkSa kI chAla ko vastroM kI taraha dhAraNa karane vAle, celadhArI-vastra dhAraNa karane vAle, vRkSamUlakavRkSoM ke jar3a meM nivAsa karane vAle, ambabhakSI-jalAhAra karane vAle, vAyubhakSI-havA kA AhAra karane vAle, zaivAlabhakSI-kA~I, sevAra kA AhAra karane vAle, mUlAhArI-mUla kA AhAra karane vAle, kandAhArI-kanda kA AhAra karane vAle, tvacAhArI-vRkSa kI tvacA / chAla kA AhAra karane vAle, patrAhArI-vakSoM ke pattoM kA AhAra karane vAle, puSpAhArI--phUloM kA AhAra karane vAle, bIjAhArI-bIjoM kA AhAra karane vAle, sar3e hue yA apane Apa gire hue, pRthak hue kanda, mUla, chAla, patte, phUla tathA phala' kA AhAra karane vAle, paMcAgni kI AtApanA-apane cAroM ora agni jalA kara evaM pAMcaveM sUrya kI AtApanA ke dvArA apane zarIra ko aMgAroM se pakA huA sA, bhAr3a meM bhunA huA sA, karate hue yA banAte hue bahuta varSoM taka vAnaprastha paryAya kA pAlana karane vAle, bahuta varSoM taka vAnaprastha paryAya--avasthA kA pAlana kara mRtyu-kAla Ane para zarIra kA tyAga kara ve utkRSTa jyotiSka devoM meM deva ke rUpa meM utpanna hote haiN| vahA~ unakI sthiti eka lAkha varSa adhika eka palyopama pramANa batalAI gaI hai| Those who are forest-dwelling Tapasa Monks living on the bank of the Ganga, such as, the hotskas, the clad ones, those who lie on the ground, those who perform sacrifice, those who are respectful, those who keep vessels or kundika-holders, those who subsist on fruit, those who bathe by taking a dip in water, those who repeat the dips, those who remain under water for some time, those who clean their limbs by rubbing clay, those who live to the south of the Ganga, those who live to the north of the Garga, those who take food after blowing a conch, those who take food on the bank of the river after making a sound, those who entice a deer, those who live long by subsisting on the carcass of an elephant,.those who move about by holding high their stuff, those who sprinkle

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uvavAiya suttaM sU0 38 water in all directions before collecting fruits and flowers, those who are clad in bark, those who live under water, those who live in caves and cravices, those who make use of cloth, those who live inside water, those who remain at the root of the tree, those who subsist on water, on air, on moss, on root, on trunk, on bark, on leaf, on flower, on seed, on trunk-root-bark-leaf-flower or fruit which is rotten, or has dropped by itself or which is discarded, those who do not take food without bath, those who do not take food till their body is purified by bath, those who expose themselves to five fires and thus make themselves roasted on fire or duly fried, such men, after living for many years and after having attained that stage, die at a certain point in eternal time, to be born among the Jyotiska gods as divine persons. The span of their life is a hundred thousand years added to a palyopama. gautama : ArAhagA ? mahAvIra : No iNa samaTThe // 10 // 219 gautama : kyA ve paraloka ke ArAdhaka hote haiM ? mahAvIra : yaha Azaya saMgata nahIM haiM, arthAt aisA nahIM hotA hai // 10 // Gautama : Bhante! Do they propitiate the next birth ? Mahavira : No, this is not correct. 10 pravrajita zramaNa kAdarpika Adi kA upapAta Rebirth of Initiated Monks, Randarpikas and others se je ime jAva... sannivesesu pavvaiyA samaNA bhavaMti / taM jahA --- kaMdappiyA kukkuiyA mohariyA gIyaraippiyA naccaNasIlA /

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220 Uvavaiya Suttam Su. 38 te NaM eeNaM vihAreNaM viharamANA bahUI vAsAI sAmaNNapariyAya pAuNaMti / bahUI vAsAI sAmaNNapariyAyaM pAuNittA tassa ThANassa aNAloia appaDikkaMtA kAlamAse kAlaM kiccA ukkoseNaM sohamme kappe kaMdappiema devesu devattAe uvavattAro bhavaMti / tahiM tesiMgatI tahiM tesiMThitI... sesaM taM ceva / NavaraM paliovamaM vAsasahassamabbhahiyaM ThitI // / 11 // jIva grAma, Akara, nagara, kheTa, karbaTa, droNamukha, maDaMba, pattana, Azrama, nigama, saMvAha, tathA sanniveza meM manuSya ke rUpa meM utpanna hote haiM aura jo pravrajita -- dIkSita hokara aneka rUpa meM zramaNa hote haiM, jo isa prakAra haiM : kAndapika - nAnAvidha ha~sI-majAka yA hAsa-parihAsa karane vAle, ko kucika - A~kha, muMha, hAtha, paira Adi se bhAMr3a ke samAna kutsita ceSTAe~ karate hue svayaM ha~sa kara dUsaroM ko ha~sAne vAle, maukharika - asambaddha bolane vAle, gItaratipriya ---- gItapriya vyaktiyoM ko cAhane vAle yA gAna-yukta krIDA meM rucizIla, nartanazIla - nAcane kI prakRti vAle, jo apane-apane jIvanakrama ke anurUpa AcAra kA pAlana karate hue bahuta varSoM taka zrAmaNya paryAya kA pAlana karate haiM, bahuta varSoM taka zramaNa jIvana kA pAlana kara antima samaya meM usa sthAna - aticAra doSa sevana kI AlocanA, pratikramaNa nahIM karate haiM arthAt gurujana ke samakSa AlocanA kara doSoM se nivRtta nahIM hote haiM, ve mRtyukAla Ane para zarIra tyAga kara utkRSTa saudharma kalpa meM - prathama devaloka meM kAndapikaka - hAsya krIr3A pradhAna devoM meM deva ke rUpa meM utpanna hote haiM / vahA~ unakI gati, vahA~ unakI sthiti -- AyuSya parimANa, avazeSa varNana pUrva kI taraha jAnanA cAhiye / unakI sthiti eka lAkha varSa adhika eka palyopama kI hotI hai // 11 // Those who are born as men in villages, etc., etc., and are initiated into the orders of monks of jesters, fools, talkers, song-lovers, or dancers, such ones who live for many years in their respective orders and then without due confession (pratikramana) pass away, are born, on death at some point in eternal time, as the

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uvavAiya suttaM sU0 38 221 denizens of the first heaven, the Saudharma Kalpa, among the Kandarpika gods, the rest as before. The span of their stay there is a hundred thousand years added to a palyopama. 11 parivrAjakoM kA upapAta Rebirth of Parivrajaka Monks se je ime jAva...sannivesesu parivvAyagA bhvNti| taM jahAsaMkhA joI kavilA bhiuccA haMsA paramahaMsA bahuudayA kuDivvayA kaNhaparivAyagA / tattha khalu ime aTTha mAhaNa parivvAyagA bhavaMti / taMjahA : kaNhe a karakaMDe ya aMbaDe ya praasre| kaNhe. dIvAyaNe ceva devagutte a NArae / / tattha khalu ime aTTha khattiyaparivvAyayA bhavaMti / taM jahA-- sIlaI sasihAre (ya) NagaI bhaggaI tia|. videhe rAyArAyA rAyArAme baleti a / / te NaM parivvAyagA riuvveda-jajubveda-sAmaveya-ahavvaNaveya. . itihAsapaMcamANaM NigghaMTuchaTThANaM saMgovaMgANaM sarahassANaM cauNhaM veyANaM sAragA pAraMgA dhAragA vAragA saDaMgavI sadvitaMtavisAra yA saMkhANe sikkhAkappe vAgaraNe chaMde Nirutte jotisAmayaNe aNNesu ya baMbhaNNaesu a satyesu supariNiTThiyA yAvi hutthA / jo ye jIva grAma, Akara, nagara, kheTa. karbaTa, droNamukha, maDaMba, pattana, Azrama, nigama, saMvAha tathA sanniveza meM aneka prakAra ke parivrAjaka hote haiM jo isa prakAra haiM: sA~khya-puruSa, prakRti, buddhi, ahaMkAra, paMca

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222 Uvavaiya Suttam Sa. 38 # tanmAtrAe~, ekAdaza indriya, paMca mahAbhUta ina paccIsa tattvoM meM zraddhAzIla, yogI - haTha yo ke anuSThAtA, kApila - kapila maharSi ko apanI paramparA kA prathama pravartaka mAnane vAle, nirIzvaravAdI - sAMkhyamata ke anuyAyI, bhArgava -- bhRgu RSi paramparA ke anusartA, haMsa- -cAra prakAra ke parivrAjaka yati, paramahaMsa - parvata kI guphA, Azrama, devakula Adi meM nivAsa karane vAle aura bhikSArtha grAma meM praveza karane vAle parivrAjaka, bahUdaka tathA kuTIcara saMjJaka cAra prakAra ke yati evaM kRSNa paribrAjaka - nArAyaNa meM bhaktizIla viziSTa parivrAjaka, Adi, una parivrAjakoM meM ye ATha brAhmaNa-parivrAjaka -- brAhmaNa jAti meM se dIkSita parivrAjaka hote haiM, jo isa prakAra haiM : (1) kRSNa, (2) karakaNDa, (3) ambar3a, (4) pArAzara, (5) kRSNa, (6) dvaipAyana, (7) devagupta, (8) nArada, una meM ye ATha kSatriya-parivrAjaka -- kSatriya jAti meM se pravrajita arthAt dIkSita parivrAjaka hote haiM, jo isa prakAra haiM : (1) zIladhI, (2) zazidhara, (3) nagnaka, (4) bhagtaka, (5) videha, (6) rAjarAja, (7) rAjarAma, (8) bala, jo grAma meM eka rAta tathA nagara meM pA~ca rAta pravAsa karate the, upalabdha bhogoM ko svIkAra karate the, ve bahUdaka kahe jAte the, jo gRha meM vAsa karate hue krodha, mAna, mAyA, lobha, moha tathA ahaMkAra kA tyAga kiye rahate the, jAtA thA, ve parivrAjaka Rk, yaju, sAma, atharvaNa ina cAroM vedoM, pA~cava itihAsa - purANa aura chaThe nighaNTu- nAma koza ke cAroM vedoM kA sAMgopAMga rahasya bodhapUrvaka parijJAna thA, ve cAroM vedoM ke sAraka -- adhyApana ke dvArA sampravartaka, athavA smAraka - auroM ko yAda karAne vAle, pAraMga cAroM vedoM ke pAragAmI, dhAraka - cAroM vedoM ko smRti meM banAye rakhane meM sakSama tathA vedoM ke chahoM aMgoM ke viziSTa jJAtA the, ve SaSTitantra meM vizArada - nipuNa the, saMkhyAna - gaNita vidyA, zikSA - dhvani vijJAna - veda mantroM ke uccAraNa ke viziSTa jJAna, kalpa -- tathAvidha AcAra nirUpaka zAstra yA yAjJika karma kANDa vidhi, vyAkaraNa - zabda zAstra, chanda - piMgala zAstra, virUkta - vaidika zabdoM ke vyutpatti mUlaka vyAkhyA grantha, jyotiSa zAstra, tathA anya brAhmaNoM ke liye hitAvaha zAstra yA vaidika karmakANDa ke mukhya-. mukhya viSaya meM vidvAnoM ke vicAroM ke saMkalpAtmaka grantha - ina saba meM pUrNa rUpa se supariniSThita - atyadhika paripakva jJAnayukta the arthAt viziSTa pAragAmA the / unheM kuTIcara kahA adhyetA the, unheM

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uvavAiya suttaM sU0 38 And then the Parivrajakas who live in a hamlet etc, of their own, such as the followers of Sankhya, Yoga, Kapila, Bhargava and many others living in mountain caves, hermitages, temples, etc., ,and visiting the villages for begging alms, the Paramahansas (living on the bank of the rivers or at places visited by others and having discarded their robes), the Bahidakas (living one night in some village and upto five nights in some township), the Kuticaras ( who remain in the household but ever apart from anger, greed and attachment and reject pride ) and the Kesna Parivrajakas (devotees of Narayana) including eight types of Brahmanas, such as Krsna, Karakanda, Amvada, Parasara, Krsna, Dvipayana, Devagupta and Narada, and eight types of Ksatriya Parivrajakas, viz., Silai, Sasihara, Naggai, Bhaggai, Videha, Rayaraya, Rayarama and Bala, who are versed in the four Vedas, the Rk, the Sama, the Yayur and the Atharva, the fifth history (Purana ) and Geneology, of which they know the essence, of which they have reached the end, and of which they are upholders, who are experts in Siksa, Kalpa, Vyakarana, Chanda, . Nirukta and Jyotisa, the six-fold Angas, the Sastitantra or Tantra, of Kapila, Ganita or knowledge of Numerals, the commentaries of the Vedas known as the Brahmands, in which they are -- saturated.. .. te NaM parivvAyagA dANadhammaM ca soadhammaM ca titthAbhiseaM ca AdhavemANA paNNavemANA parUvemANA viharaMti / jagaNaM amhe kiMci asuI bhavati taNNaM udaeNa ya maTTiAe a pakkhAliaM suI bhavati / evaM khalu amhe cokkhA cokkhAyArA suI suisamAyArA bhavettA abhiseajalapUappANo aviggheNa saggaM gmissaamo| tesi *NaM parivvAyagANe No kappai agaDaM vA talAyaM vA NAI vA vAviM vA pukkhariNIM vA dIhiyaM vA guMjAli vA saraM vA sAgaraM vA ogaahitte| NaNNattha addhANagamaNe /

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Uvavaiya- Suttarn Sa. 38 ve parivrAjaka dAna dharma, zauca dharma, zArIrika zuddhi tathA svacchatAmUlaka AcAra aura tIrthAbhiSeka-tIrtha sthAna kA jana samudAya meM kathana karate hue, vizeSa rUpa se samajhAte hue aura yuktipUrvaka siddha karate hue vicaraNa karate haiN| unakA mantavya hai ki, hamAre matAnusAra jA kucha bhI azuci hotI haiM arthAt apavitra pratIta ho jAtA hai use miTTI lagA kara, jala se dho lene para pavitra ho jAtA hai| isa prakAra hama svaccha--nirmala zarIra tathA veza yukta aura svacchAcAra-zuddha AcAra yukta haiM, zuci-pavitra, zucyAcAranirmala AcAra yukta haiM, abhiSeka--snAna dvArA jala se apanI AtmA ko pavitra kara nirvighnatayA svarga jaayeNgeN| una parivrAjakoM ke liye mArga meM calate samaya ke atirikta avaTa-kue~, tAlAba, nadI, vApI-bAvar3I/catuSkoNa jalAzaya, puSkariNI-kamala yukta golAkAra bAvar3I, dIpikA-sAraNI/ vizAla sarovara, guMjAlikA-vakrAkAra se banA huA tAlAba, sara-jalAzaya tathA sAgara meM praveza karane kA kalpa yA kalpya nahIM hai arthAta ve mArga meM calate samaya ke sivAya inameM praviSTa nahIM hote haiN| aisI unakI maryAdA hai, vrata hai| Who live on by making offers, by practising purity and taking holy dips, who impart these 'to others, who propound these saying : "In this manner, we purify our body, our clothes, our practices and hence our soul. By taking ablution with water, we shall go to heaven without difficulty", who, if it is not on their way, do not go to a well, tank, river, pond (with lotus in or with constructed embankment), preserved tank, gunjalika, sea or ocean. No kappai sagaDaM vA jAva...saMdamANivA dUrahittA NaM gcchitte| tesi NaM parivvAyagANaM No kappai AsaM vA hatthiM vA uTTaM vA goNiM vA mahisaM vA kharaM vA duruhittA NaM gmitte| tesi NaM parivvAyagANaM No kappai naDapecchA i vA jAva mAgahapecchA i vA picchitte| tesiM parivvAyagANaM No kappai hariANaM lesaNayA vA ghaTTaNayA vA thaMbhaNayA vA lUsaNayA vA uppADaNayA vA karittae /

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uvavAiyaM suttaM sU0 38 una parivrAjakoM ko zakaTa-gAr3I, syandamAnikA-puruSa pramANa pAlakI para car3ha kara jAnA nahIM kalpatA hai| vaisA karanA unake liye varjita hai / una parivAjakoM ko ghor3e, hAthA, U~Ta, baila, bhaiMsa aura gadhe para savAra hokara jAnA nahIM kalpatA hai arthAt vaisA karanA unake liye akalpanIya hai| una parivrAjakoM ko nATaka dikhAne vAloM ke nATaka, tathA stuti gAyakoM ke prazastimUlaka kArya-kalApoM ko dekhanA, sunanA nahIM kalpatA hai| unake liye niSiddha hai| una parivrAjako ke liye vanaspati kA saMsparza karanA, unheM paraspara masalanA-ghisanA, hAtha-paira Adi dvArA avaruddha karanA, zAkhAoM, prazAkhAoM evaM pattoM Adi ko U~cA karanA, mor3anA, ukhAr3anA akalpanIya hai, aisA karanA unake liye sarvathA varjita hai| Who do not take for a ride any type of vehicle, from ordinary carriage, till syandamanika, who do not witness any recreational programme, from Narapreksa, till Magadhapreksa, who do not unite plants, nor rub, collect, raise or uproot. tesiM parivvAyagANaM No kappai itthikahA i vA bhattakahA i vA desakahA i vA rAyakahA i vA corakahA i vA aNatyadaMDaM kritte| tesi NaM parivvAyagANaM No kappai ayapAyAI vA tauapAyANi vA taMbapAyANi vA jasadapAyANi vA sIsagapAyANi vA ruppapAyANi vA suvaNNapAyANi vA aNNayarANi bahumullANi vA dhaaritte| NaNNattha lAupAeNa vA dArupAeNa vA maTTiApAeNa vaa| una parivrAjakoM ke liye strI kathA, bhakta-bhojana kathA, deza kathA, rAja kathA, cora kathA, janapada kathA jo apane liye tathA auroM ke liye nirarthaka evaM hAniprada hai aisI kathAe~ karanA nahIM kalpatA hai, unake liye yaha varjita hai| una parivrAjakoM ke liye tUMbe, kATha-lakar3I evaM miTTI ke pAtroM ke atirikta lohe, trapuka-rAMge, tA~be, jasada, zIze, cA~dI athavA 15 ..

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226 Uvavaiya Suttam St. 38 svarNa ke pAtra yA anya bahumUlya dhAtuoM ke pAtra dhAraNa karanA kalpanIya nahIM hai, arthAt pUrvokta pAtra rakhanA unake liye niSiddha hai / Who do not indulge in any unnecessary gossip about women, meal, country, king or thieves, who do not keep, apart from gourd, wooden and earthen pots, any other made from iron, bell-metal, lead zinc, silver, gold, or any other which carries high value. tesi NaM parivvAyagANaM No kappai ayabaMdhaNANi vA taua-. baMdhaNANi vA taMbabaMdhaNANi jAva...bahumullANi dhaaritte| tesi NaM parivvAyagANaM No kappai NANAvihavaNArAgarattAI vatthAI dhArittae NaNNattha ekkAe dhAurattAe / tesiNaM parivvAyagANaM No kappai hAraM vA addhahAraM vA ekAvaliM vA muttAvaliM vA kaNagAvali vA rayaNAvaliM vA muravi vA kaMThamuravi vA pAlaMbaM vA tisarayaM vA kaDisuttaM vA dasamuddiANaMtakaM vA kaDayANi vAM tuDiyANi vA aMgayANi vA keUrANi vA kuMDalANi vA mauDaM vA cUlAmaNi vA piNaddhittae NaNattha ekeNaM taMbieNaM pavittaeNaM / __ una parivAjakoM ko lohe ( zIze, cA~dI, sone Adi ) ke athavA dUsare bahumUlyavAn dravya se baMdhe-ina sabhI se yA kisI bhI prakAra se baMdhe hue pAtra dhAraNa karanA kalpya nahIM hai| unake liye yaha vajita hai| una parivrAjakoM ko eka dhAtu se-gerUe raMga se raMge hue gerUe vastroM ke atirikta dUsare-taraha-taraha ke raMgoM se raMge hue vastroM ko dhAraNa kiye rahanA nahIM kalpatA hai| una parivrAjakoM ko tA~beM ke eka pavitraka-aMgUThI ke sivAya hAra, ardhahAra, ekAvalI, muktAvalI, kanakAvalI, ratnAvalI, mukhI-hAra--hAra vizeSa, kaNThamukhI-kaMThalA / kaNTha kA AbharaNa vizeSa, prAlamba-lambI mAlA, trisaraka-tIna lar3oM kA hAra, kaTisUtra-karadhanI, dazamudrikAe~-aMguThiyAM, kaTaka-kar3e, truTita-tor3e, aMgada, keyUra-bAjUbanda,

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227 uvevAiya suttaM sU0 38 kuNDala - kAna kA bhUSaNa - vizeSa, mukuTa evaM cUr3AmaNi - ratnoM se nirmita zirobhUSaNa - zIrSa puSpa dhAraNa karanA nahIM kalpatA hai / aisA karanA unake liye varjita hai / Who do not use any pot with a chain of iron, bell-metal, copper, till any other which carries high value, who do not wear any cloth of any colour except saffron, who do not take, except a copper ring, any other necklace, ardhahara, ekavali, muktavali, kanakavali, ratnavali, murabi kantha-murabi, pralamba, trisaraka, kaisutra, ten rings, kataka, trutita, angada, keyura, kundala, crown or cudamani ( ornaments decorating the body from head to foot.) tesi NaM parivvAyagANaM No kappai gaMdhimaveDhimapUrimasaMghAtime cavvihe malle dhArittae NaNNattha egeNaM kaNNapUreNaM / tesi NaM parivvAyagANaM No kappara agalueNa vA caMdaNeNa vA kuMkumeNa vA gAyaM aNulipittae NaNNattha ekkAe gaMgA maTTiAe / tesi NaM kappai mAgahae patthae jalassa paDigAhittae / se'viya vahamANe No cevaNaM avahamANe / se'viya thimiodae No ceva NaM kaddamoMdae / se'viya bahupasaNNe No ceva NaM abahupasaNe / se'viya paripUe No ceva NaM aparipUe / se'viya NaM diSNe no ceva NaM adiNNe / se'viya pibittae No ceva NaM hatthapAyacarucamasapakkhA laTThAe siNAittae vA / una parivrAjakoM ko eka karNapUra - phUloM se bane karNa bhUSaNa ke atirikta gUMtha kara banAI gaI mAlAe~, lapeTane se banAI gaI mAlAe~, phUloM ko ekadUsare se saMyukta kara banAI gaI mAlAe~ athavA saMhita kara - paraspara ekadUsare meM ulajhA kara banAI gaI mAlAe~ -- ina cAra prakAra kI mAlAoM ko dhAraNa kiye rahanA nahIM kalpatA hai, aisA karanA unake liye varjita hai / una parivrAjakoM ko ekamAtra gaMgA kI miTTI ke sivAya agaru, candana

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Uvavaiya Suttarth sa. 38 athavA kuMkuma-kezara se zarIra ko lipta karanA nahIM kalpatA hai| vaisA karanA unake liye varjita hai| una parivrAjakoM ke liye magadha deza ke tola ke anusAra eka prasthaka jala grahaNa karanA kalpatA hai| vaha bhI bahatA huA ho, eka sthAna para ba~dhA huA nahIM ho arthAt pravahamAna kevala eka prasthakaparimANa pAnI unake liye kalpanIya hai, tAlAba, jalAzaya Adi kA banda jala nhiiN| vaha jala bhI yadi nirmala bhUmi kA ho, tabhI grAhya hai, yadi vaha jala kIcar3ayukta ho to vaha grahaNa karane yogya nahIM hai| jala ati. svaccha-gandA nahIM hone ke sAtha-sAtha vaha bahuta prasanna-sApha evaM atIva nirmala ho, tabhI grAhya hai, anyathA nahIM, vaha paripUta-vastra se chAnA huA ho to unake grAhya hai, binA chAnA huA nahIM, koI dAtA ke dvArA unheM de tabhI grAhya hai binA diyA huA nhiiN| vaha jala bhI kevala pIne ko hI grAhya hai, kintu hAtha, paira, bhojana kA pAtra, kATha kI kur3achI yA cammaca dhone ke liye yA nahAne ke liye nhiiN| Who do not place on their body, except one on the ears made from flowers, any other ornament made from threaded flowers, or flowers wrapped together or flowers threaded in a thin stick or flowers whose stalks are entangled with one another, who do not rub their bodies, except with the Ganga clay, with any other, agaru, sandal or kumkum, who do not drink water more than a Magadha prasthaka (a weight ), that too from a flowing stream, not a stagnant pool, with a pure soil underneath, not with moss, absolutely clean, not dirty, passed through cloth, not otherwise, offered by some one, not usurped, just to drink, not to wash one's hands, feet, vessels, etc, not to bathe. tesi NaM parivvAyagANaM kappai mAgahae addhADhae jalassa pddiggaahitte| se'viya vahamANe No ceva NaM avahamANe / jAva...No ceva NaM adiNNe / se'viya hatthapAyacarucamasapakkhAlaNaTThayAe No ceva NaM pibittae siNAittae vaa|

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uvavAiya sutta sU0 38 229 ___una parivrAjakoM ke liye magadha deza ke tola ke anusAra AdhA ADhaka jala lenA kalpatA hai| vaha jala bhI bahatA huA ho, eka sthAna para banda yA baMdhA huA nahIM arthAt bahatI huI nadI kA AdhA ADhaka parimANa jala lenA unake liye kalpanIya hai |...yaavt binA diyA huA ( jala ) grAhya nahIM hai arthAt pIne ke liye kalpya nahIM hai| vaha jala bhI kevala hAtha, paira, bhojana kA pAtra, cammaca yA kATha kI kUr3achI, dhone ke liye grAhya hai, pIne ke liye athavA nahAne ke liye nhiiN| Who are allowed to take half a Magadha adhaka water, that too from a flow, not a pool, till not ungiven, to wash one's hands, feet, vessels, etc., but not to drink nor to bathe. - te NaM parivvAyagA eyArUveNaM vihAreNaM viharamANA bahUI vAsAI pariyAyaM paaunnNti| bahUi vAsAiM pariyAyaM pAuNittA kAlamAse kAlaM kiccA ukkoseNaM baMbhaloe kappe devattAe uvavattAro bhvNti| tahiM tesiM gaI tahi tesi ThiI dasa sAgarovamAiM ThiI pnnnnttaa| sesaM taM ceva / / 12 / / sU0 38 // ve parivrAjaka isa prakAra kI caryA athavA AcAra dvArA vicaraNa karate hue bahuta varSoM taka paryAya-parivrAjaka dharma kA pAlana karate haiN| parivrAjaka-paryAya kA pAlana kara matya kAla Ane para zarIra tyAgakara utkRSTa brahmaloka kalpa meM pAMcaveM svarga meM deva rUpa se utpanna hote haiN| prApta devaloka ke anurUpa unakI gati aura sthiti hotI hai| vahA~ unakI sthiti-AyuSya parimANa dasa sAgaropama hai, aisA batalAyA gayA hai| avazeSa varNana pUrvavat jAnanA cAhiye // 12 // sU0 38 // The Parivrajakas living like this, fully bearing this state for many a year, at a certain point in the eternal time are born again in Brabmaloka as celestial beings. Their

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230 Uvavaiya Suttam Sh. 39 span of stay there is as long as ten sagaropamas. The rest as before. 12, Si. 38 ambar3a parivrAjaka ke sAta sau ziSya Seven Hundred Disciples of Ambada Parivrajaka - teNaM kAleNaM teNaM samaeNaM ammaDassa parivvAyagassa satta aMtevAsisayAiM gimhakAlasamayaMsi jeTThAmUlamAsaMsi gaMgAe mahAnaIe ubhaokUleNaM kaMpillapurAo NayarAo purimatAlaM NayaraM saMpaTThiyA vihaage| usa kAla ( vartamAna avasarpiNI kAla ) usa samaya ( caturtha Are meM : jaba prabhu mahAvIra sadeha vidyamAna the ). eka bAra jaba grISma kAla' thA, jyeSTha ke mahIne meM ambar3a parivrAjaka ke sAta sau antevAsI-ziSya gaMgA mahAnadI ke do kinAroM se kAmpilyapura nAmaka nagara se purimatAla nAmaka nagara ko jAne ke liye ravAnA hue| In that period at that time, in the month of Jaistha during summer, seven hundred disciples of Ambada started from Kampilyapura to reach Purimatala walking on both the banks of the Ganga. tae NaM tesiM parivAyagANaM tIse agAmiyAe chiNNovAyAe dohamakhAe aDavIe kaMci desaMtaramaNupattANaM se puvvaggahie udae aNupuvveNaM paribhujamANe jhiinne| ___ usake bAda ve parivrAjaka eka aise nirjana vana meM pahu~ca gaye, jahA~ koI gAMva nahIM thA, na vyApAriyoM ke kAphile the, na gokula-gAyoM ke samUha the, aura na govanda kI nigarAnI karane vAle gopAlakoM kA Agamana thA, jisake

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uvavAiya suttaM sU0 39 231 mArga lambe evaM bar3e hI vikaTa the| ve aTavI kA kucha bhAga pAra kara pAye the ki calate samaya pahale grahaNa kiyA huA jala bAra-bAra pIte-pIte kramazaH samApta ho gyaa| Then the said Parivrajakas reached a certain part of a long forest, which had no village and where neither roving merchants nor wandering cattle halted to take rest. Being taken again and again at the outset, the water supply was exhausted. tae NaM te parivvAyagA jhINodagA samANA taNhAe pArabbhamANA pArambhamANA udagadAtAramapassamANA aNNamaNNaM saddAveti / saddAvittA evaM vayAsI--evaM khalu devANuppiyA ! amha imIse agAmiAe jAva...aDavIe kaMci desaMtaramaNupattANaM se udaya jAva...jhINe taM seyaM khalu devANuppiyA ! amha imIse agamiyAe jAva...aDavIe udagadAtArassa savvao samaMtA maMggaNagavesaNaM karittae / .. taba ve parivrAjaka, jinake pAsa kA pAnI samApta ho gayA thA, ve pyAsa se vyAkula ho gaye the| koI jaladAtA dikhAI nahIM diyaa| ve eka dUsare ko sambodhita kara kahane lage--arthAt ve paraspara bAteM karane lage pukAra kara isa prakAra kahane lage he devAnupriyoM ! hama aise grAma rahita jaMga ke kisI bhAga meM A pahu~ce haiM, hama kucha hI bhAga pAra kara pAye the. hamAre pAsa jo pAnI thA, vaha pIte-pIte kramazaH samApta ho gayA, ataeva he devAnupriyoM! hamAre liye yahI zreyaskara hai ki hama isa grAma rahita nirjana vana meM eka sAtha cAroM dizAoM meM cAroM ora pAnI dene vAle kI mArgaNA-gaveSaNA-khoja kreN| isa prakAra unhoMne paraspara eka-dUsare se carcA kara yaha nizcaya kiyaa| yaha nizcaya kara unhoMne usa grAma rahita vana meM sabhI dizAoM meM cAroM ora eka sAtha jaladAtA kI mArgaNA-gaveSaNA-khoja kii|

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232 Uvavaiya Suttam su. 39 Their water supply being exhausted, and their being none within visibility who could replenish their supply, they called one another and spoke as follows : "Oh beloved of the gods ! We have reached a certain part of this forest which has no village nor any balting station for roving merchants or wandering cattle, our water supply is exhausted. So, oh beloved of the gods ! It is advisable that we in this village-less forest launch a search for some donor who may. offer us water." Thus they heard from one another the same words repeated, and having heard, they launched a search for a donor of water in that village-less forest. . ttikaTu aNNamaNNassa aMtie eamaTTha pA suNaMti / paDisuNittA tIse agAmiyAe jAva...aDavIe udagudAtArassa savvao samaMtA maggaNagaveSaNaM karei / karittA udagadAtAramalabhamANA doccaMpi aNNamaNNaM saddAveMti / saddAvettA evaM vayAsI--iha NaM devANuppiyA ! udagadAtAro Natthi / taM No khalu kappai amhaM adiNaM giNhittae / adiNNaM sAtijjittae / taM mA NaM amhe iyANiM AvaikAlaMmi adiNNaM giNhAmo adiNNaM saadijjaamo| mA NaM amhaM tavalove bhvissi| taM seyaM khalu amhaM devANuppiyA ! tidaMDayaM kuMDiyAo ya kaMcaNiyAo ya karoDiyAo ya bhisiyAo ya chaNNAlae ya aMkusae ya kesariyAo ya pavittae ya gaNettiyAo ya chattae ya vAhaNAo ya pAuyAo ya dhAurattAo ya egate eDittA gaMgaM mahANaI ogAhittA vAluasaMthArae saMtharittA saMlehaNAjhosiyANaM bhattapANapaDiyAikkhiyANaM pAovagayANaM kAlaM aNavakaMkhamANANaM viharittae / vaisA kara-khoja karane para bhI jaladAtA nahIM milaa| ve phira paraspara eka dUsare ko sambodhita kara isa prakAra kahane lage-devAnupriyoM ! yahAM koI jaladAtA nahIM hai, binA diyA huA lenA, sevana karanA hamAre liye kalpanIya nahIM hai-grAhya nahIM hai aura na adatta-binA diyA huA bhogane kA hI hai| isaliye

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uvavAiya suttaM sU0 39 233 hama isa samaya-Apatti kAla meM bhI adatta kA grahaNa nahIM kareM, sevana na kareM * to hamAre vrata kA lopa-bhaMga nahIM hogaa| ataH he devAnupriyoM ! hamAre liye zreyaskara hai ki hama tridaNDa-tIna daNDoM athavA vRkSa kI zAkhAoM ko eka sAtha milA kara yA bAMdha kara banAyA gayA eka daNDa, kamaMDalu, kAJcanikAe~-rudrAkSa kI mAlAe~, karoTikAe~-miTTI ke pAtra-vizeSa, vaSikAe~-baiThane kI paTar3iyA, SannAlikAe~-trikASTikAe~, aMkuzakadevArcana ke liye vRkSa ke pattoM ko khIMcane kA sAdhana, kezarikAe~-saphAI karane, poMchane Adi ke upayoga meM lene yogya vastra-khaNDa, pavitrikAe~tAMbe kI aMgUThikAe~-aMgUThiyAM, gaNetrikAe~-hastAbharaNa-vizeSa- hAthoM meM dhAraNa karane hetu rudrAkSa kI mAlAe~, chatra-chAteM, pAdukAeM-kATha kI khaDAUeM, dhAturakta gerUe--raMga kI dhotiyAM, ekAnta meM chor3a kara gaMgA mahAnadI ko pAra kara ke bAlU kA saMstAraka bichaunA taiyAra kara saMlekhanApUrvaka-zarIra evaM kaSAyoM ko-virAdhaka saMskAroM ko kSINa karate hue, AhAra-pAnI kA tyAgakara, kaTe hue vRkSa ke samAna nizceSTAvasthA svIkAra kara mRtyu kI AkAMkSA-icchA na karate hue zAntacitta se saMsthita rheN| When they did not find anyone who could replenish their water supply, again they started talking among themselves which was as follows : "Oh beloved of the gods ! There is no one here who could give us water. Our code does not permit us to accept water which is not offered nor to use such water. Under these circumstances, even in this difficult time, let us not accept water, let us not use water. Then our vow will 'remain untransgressed. Oh beloved of the gods! It is advisable. therefore, that we discard at some lonely place our triple staff, water pot, rudraksa garland, earthen bowls, wooden seat, sannalaka, angle to pull down leaves to worship with, duster, copper ring, bangle, umbrella, sandals and our saffron cloth, cross through the Garga or enter into the river, make use of sand as our bed, reduce our consciousness of body and other objects, give up our food and drink, and stay with a tranquil mind, tree-like, devoid of movement, not desiring for death."

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Uvavaiya Suttam Su. 39 eamaTTha paDisugaMti / eDittA gaMgaM mahANaI ttikaTTu aNNamaNNassa aMtie paNatA diMDaya jAva... egaMte eDei / ogArhati / ogAhittA veluAsaMthArayaM dururhiti vA / duruhittA puratyAbhimuhA saMpaliyaM ka nisannA karayala jAva... kaTTu evaM vayAsI 234 isa prakAra yaha bAta eka-dUsare se karNopakarNa se sunI / aisA suna kareM-unhoMne aisA taya kara tridaNDa... yAvat Adi apane upakaraNa ekAnta meM chor3a - DAla diye / vaisA kara gaMgA- mahAnadI meM praveza kiyaa| phira bAlU kA saMstAra bichaunA taiyAra kiyA / saMstAraka taiyAra kara ve usa para avasthita hue / avasthita hokara pUrva dizA kI ora abhimukha ho, padmAsana meM baitthe| baiTha kara donoM hAtha jor3a kara isa prakAra bole By the words of the mouth, this decision reached everybody. Having heard this, they discarded the triple staff, etc. Having done so, they entered into the great river Ganga. They prepared their bed out of sand. They sat on it. They sat in the padmasana posture with their faces turned towards the east and submitted as follows with folded hands Namo'tyu NaM arahaMtANaM jAva... saMpattANaM / Namo'tyu NaM samaNassa bhagavao mahAvIrassa jAva... saMpAviukAmassa namo'tyu NaM ammaDassa parivvAyagassa amhaM dhammAyariyassa dhammovadesagassa / arhat -- deva, indra Adi dvArA pUjita yA karma zatruoM ke nAzaka .... yAvat siddhAvasthA nAmaka sthiti prApta kiye hue - siddhoM ko namaskAra ho / zramaNa - ghora tapa adhyAtma sAdhanA rUpa zrama meM nirata, bhagavAn - AdhyAtmika aizvarya sampanna, mahAvIra -- upadravoM evaM vighnoM ke bIca sAdhanA mArga para vIratApUrvaka avicala bhAva se gatizIla, zramaNa bhagavAn

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uvavAiya suttaM sU0 39 235 mahAvIra ko, jo siddhAvasthA prApta karane meM samudyata haiM, hamArA namaskAra ho, hamAre dharmAcArya, dharmopadezaka ambar3a parivrAjaka ko hamArA namaskAra ho| "Bow we to the Victors / Arihantas, till the Liberated Souls. Bow we to Sramana Bhagavan Mahavira who is about to be liberated. Bow we to Parivrajaka Ambada, our spiritual master, spiritual guide. puTiva NaM amhe ammaDassa parivvAyagassa aMtie thUlagapANAi-vAe paccakkhAe jAvajjIvAe. musAvAe adiNNAdANe paccakkhAe jAvajjIvAe / savve mehuNe paccakkhAe jaavjjiivaae| thUlae pariggahe paccakkhAe jaaNvjjiivaae| pahale . hamane. ambar3a parivrAjaka ke nikaTa-unake sAkSya se sthUla prANAtipAta-sthUla hiMsA, *asatya, corI kA jIvana bhara pratyAkhyAnatyAga kiyA thaa| aba saba prakAra ke abrahmacarya kA jIvana bhara ke liye parityAga karate haiM tathA sthUla parigraha kA jIvana bhara ke lie tyAga karate haiN| "Earlier, we had renounced for good to our spiritual master, Amvada, injury to living beings in general, falsehood in . general, usurpation in general, but now we renounce for good all sex behaviour in general, accumulation in general. . iyANi amhe samaNassa bhagavao mahAvIrassa aMtie savvaM pANAivAyaM paccakkhAmo jaavjjiivaae| evaM jAva...savvaM pariggahaM paccakkhAmo jaavjjiivaae| savvaM kohaM mANaM mAyaM lohaM pejjaM dosaM kalahaM abbhakkhANaM pesuNNaM paraparivAyaM arairaI mAyAmosaM micchAdasaNasallaM akaraNijjaM jogaM paccakkhAmo jaavjjiivaae|

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236 Uvavaiya Suttam sh: 39 savvaM asaNaM pANaM khAimaM sAimaM caunvihaMpi AhAraM paccakkhAmo jaavjjiivaae| hama isa samaya zramaNa bhagavAn mahAvIra ke sAkSya se saba prakAra kI hiMsA kA jIvana bhara ke liye tyAga karate haiN| isI prakAra...yAvat saba prakAra ke parigraha kA jIvana bhara ke liye tyAga karate haiN| saba prakAra ke krodha, mAna, mAyA, lobha, prema-avyakta mAyA yA rocaka bhAva, dveSa-apragaTa mAna yA aprIti rUpa bhAva, kalaha-lar3AI-jhagar3A, abhyAkhyAna-mithyApUrNa doSAropaNa, paizunya-cugalI, hote-anahote doSoM kA pragaTIkaraNa, para-parivAda-nindA, rati-asaMyama meM ruci dikhAnA, arati-saMyama meM aruci rakhanA, mAyAmaSAchalapUrvaka jhUTha bolanA, mithyA darzana zalya-mithyAvizvAsa rUpa kAMTA, akaraNIya yoga-nahIM karane yogya mana, vacana evaM zarIra kI pravRtti kA jIvana bhara ke liye tyAga karate haiN| azana-bhojya padArtha, pAna--pAnI, khAdima-phala, mevA Adi padArtha, svAdima-pAna, supArI, mukhavAsa kA padArtha--ina cAra prakAra ke AhAra kA jIvana bhara ke liye tyAga karate haiN| "Now to sramana Bhagavan Mahavira we renounce injury to life in all respects, till all accumulation, all types of anger, pride, attachment, greed, malice, infight,...till the thorn of wrong faith, we renounce all activities not worth perpetrating we renounce all food, drink, dainties and delicacies, and that for good. jaMpi ya imaM sarIraM i8 kaMtaM piyaM maNuNNaM maNAmaM yejjaM vesAsiyaM saMmataM bahumataM aNumataM bhaMDakaraMDagasamANaM mA NaM sIyaM mA NaM uNhaM mA NaM khuhA mA NaM pivAsA mA NaM vAlA mA NaM corA mA NaM daMsA mA NaM masagA mA NaM vAtiyapittiyasaMnivAiyavivihA rogAtaMkA parIsahovasaggA phusaMtu-tti kaTu eyapi NaM carimehiM UsAsaNIsAsehiM vosiraami|

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vavavAiya sutta sU0 39 yaha jo zarIra iSTa-vallabha, kAnta-sundara, priya-pyArA, manojJasundara, manoma-mana meM basA rahane vAlA, preya-atizaya prIti ke yogya, prejya-vizeSa pUjanIya, vaizvAsika-vizvasanIya, sammata-abhimata, bahumatabahuta mAnA huA, anumata, AbhUSaNoM kI peTI ke sadRza prItikara hai, kahIM ise sardI na laga jAe, ise garmI na laga jAe, yaha bhUkhA na raha jAe, kahIM yaha pyAsA na raha jAe, kahIM ise sAMpa na Dasa le, kahIM yaha coroM se pIr3ita na ho jAe, ise DAMsa na kATe-kaSTa na pahuMcAe, macchara na kATe, vAta, pitta (kapha.), sannipAta Adi janita vividha rogoM se AtaGkita na ho jAe, ise parISaha-kSudhA, pipAsA Adi kaSTa, upasarga deva, mAnava kRta saMkaTa sahanA na par3e, jisake liye pratyeka samaya aisA dhyAna rakhA jAtA hai, usa zarIra kA hama antima ucchavAsa-niHzvAsa taka yutsarjana kara dete haiM arthAt hama usase apanI mamatA haTAte haiM / "And this our body which is covetable, delicate, beautiful, worth loving, worthy of confidence, respected by self, respected by many, dear as a casket of ornaments, this our body for which we have been ever-vigilant, lest it should be exposed to cold weather, to hot weather, it should suffer from hunger, from thirst, it should be troubled by the reptiles, it should be robbed by thieves, it should be bitten by the drones and mosquitos, it should be the victim of diseases, or it should be made to bear hardships and troubles inflicted by the gods, this our body we throw out by breathing the final breath." tti kaTu saMlehaNAjhUsaNAbhUsiyA bhattapANApaDiyAikkhiyA pAovayagA kAlaM aNavakaMkhamANA viharaMti / tae NaM te parivvAyagA bahUI bhattAI aNasaNAe chardeti / chedittA Aloia paDikkatA samAhipattA kAlamAse kAlaM kiccA baMbhaloe kappe devattAe uvavaNA / tahiM tesiM gaI. dasa sAgarovamAiM ThiI pnnnnttaa| paralogassa aaraahgaa| sesaM taM ceva // 13 // sU0 39 // .

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238 Uvavaiya Suttam Su. 40 isa prakAra saMlekhanA ke dvArA jinake zarIra aura kaSAya ye donoM hI kRza ho rahe the, una parivrAjakoM ne AhAra tathA pAnI kA tyAga kara diyA / kaTe huai vRkSa jaisI nizceSTAvasthA svIkAra kara mRtyu kI kAmanA na karate hue zAntabhAva se ve avasthita rhe| taba una parivrAjakoM ne bahuta se bhakta -- cAroM prakAra ke AhAra ( azana, pAna, khAdima aura svAdima) anazana se chinna kie arthAt anazana dvArA cAroM prakAra ke AhAroM se sambandha viccheda kara diyA yA bahuta se bhojana-kAla anazanaanAhAra dvArA vyatIta kie| vaisA kara doSoM kI AlocanA kI arthAt doSoM kA nirIkSaNa evaM parIkSaNa kiyaa| unase pratikrAnta - parAvRta hue arthAt una doSoM se haTe / samAdhi - zAnti, citta-vizuddhi dazA prApta kI / mRtyu samaya Ane para zarIra tyAga kara brahmaloka kalpa meM deva ke. rUpa meM utpanna hue / prApta devaloka ke anurUpa unakI gati batalAI gaI / unakI sthiti - AyuSya - parimANa daza sAgaropamaM kA batalAyA gayA hai / ve paraloka ke ArAdhaka haiN| avazeSa varNana pUrvavata jAnanA cAhiye || 13 / / sU0 39 / / So saying, they gave up their consciousness of the physical existence, all sorts of food and drink and became motionless like a tree without coveting for death. The said Parivrajakas thus passed many a meal-time without food, and then having kept carefully apart from lapses and being in a totally tranquil state of mind, they passed away at certain point in the eternal time, to be born as celestial beings in Brahmaloka, with a span of stay as long as ten sagaropamas, with propitiation of life thereafter, the rest as before. 13, Su. 39 ambar3a parivrAjaka Amvada Parivrajaka gautama : bahujaNe NaM bhaMte! aNNamaNNassa evamAikkhai evaM bhAsai evaM paNNavei evaM parUvei - evaM khalu ammaDe parivvAyae

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239 kaMpillapure Nayare gharasate AhAramAharei ; gharasae sahi uvei / se kaha meyaM bhaMte ! evaM ? vAyattaM sU 40 mahAvIra : goyamA ! jaNNaM se bahujaNo aNNamaNNassa evamAikkhai jAva...evaM parUvei - evaM khalu ammaDe parivvAyae kaMpillapure jAva... gharasae vasahi uvei sacce NaM esama e / ahaM piNaM goyamA ! evamAikkhAmi jAva...evaM parUvemi - evaM khalu ammaDe parivvAyae jAva... basaha uvei / gautama : he bhagavan ! bahuta se vyakti paraspara eka-dUsare se isa prakAra kahate haiM, vizeSa rUpa se bolate haiM, batalAte haiM ki ambar3a parivrAjaka kAmpilyapura nagara meM sau gharoM meM AhAra karatA hai / vaha sau gharoM meM nivAsa karatA hai / arthAt vaha eka hI samaya meM sau gharoM meM AhAra karatA huA evaM sau gharoM meM nivAsa karatA huA dekhA jAtA hai / to kyA bhagavan ! yaha bAta aisI hI hai ? mahAvIra : gautama ! bahuta se manuSya paraspara meM eka-dUsare se jo isa prakAra kahate haiM, bolate haiM, jJApita karate haiM- batalAte haiM ki ambar3a parivrAjaka kAmpilyapura meM sau gharoM meM AhAra karatA hai, sau gharoM meM nivAsa karatA hai - yaha bAta satya hai / gautama ! meM bhI aisA hI kahatA hU~, prarUpita karatA hU~ / Gautama : Bhante! Many say like this, assert this, propound this, establish this that Amvada Parivrajaka takes his food from a hundred households in Kampilyapura and lives in a hundred homes. So, Bhante 1 How is it ? Mahavira Gautama! What many people say about Amvada's living in a hundred homes, etc, is correct. I too say like this, till establish this, till in a hundred homes.

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Uvavaiya Suttam Sh. 40 . gautama : se keNa? NaM bhaMte ! evaM vuccai-ammaDe parivvAyae jAva...vasahiM uvei ? mahAvIra : goyamA ! ammaDassa NaM parivvAyassa pagaibhaddayAe jAva...viNIyayAe chaTuMcha?NaM anikhitteNaM tavokammeNaM uDDe bAhAo pagijhiya pagijjhiya sUrAbhimuhassa AtAvaNabhUmoe AtAvemANasa subheNaM pariNAmeNaM pasatthehiM ajjhavasANehiM pasatyAhiM . lesAhiM visujjhamANIhiM annayA kayAI tadAvaraNijjANa kammANa khaovasameNaM IhAvUhAmaggaNagavesaNaM karemANassa . vIriyaladdhIe veunviyaladdhIe ohiNANaladdhIe smuppnnnnaae| tae NaM se ammaDe parivvAyae tAe voriyaladdhIe veubviyaladdhIe ohiNANaladdhIe samuppaNNAe jaNavimhAvaNaheuM kaMpillapure gharasae jAva...vahi uvei| se teNa?NaM goyamA ! evaM buccai-ammaDe parivvAyae kaMpillapure Nayare gharasae jAva...vasahi uvei| , gautama : bhagavan ! kisa kAraNa se isa prakAra kahA jAtA hai ki ambar3a parivrAjaka...yAvat sau gharoM meM nivAsa karatA hai ? _mahAvIra : gautama ! ambar3a parivrAjaka prakRti bhadra-svabhAvataH saumya, vyavahArazIla arthAt paropakAra parAyaNa...yAvat vinItavinayazIla hai| usane nirantara bele-bele kA-do-do dinoM kA upavAsa rUpa tapazcaryA karate hue, apanI donoM bhujAe~ U~cI uThAye, sUraja ke sAmane muMha kiye AtApanA-bhUmi meM AtApanA lete hue tapa ke anuSThAna meM saMlagna hai| phalataH zubha pariNAma-puNyAtmaka-pariNati tathA prazasta adhyavasAya-uttama saMkalpa, vizuddha-nirmala hotI huI prazasta lezyAoM ke dvArA arthAt AtmapariNAmoM ke kAraNa, usake vIrya labdhi, vaikriya labdhi tathA avadhijJAna labdhi ke Avaraka karmoM kA kSayopazama huaa| IhAyaha kyA hai ? -isa prakAra jijJAsAtmaka mati yA satya artha ke Alocana meM . abhimukha buddhi, apoha-yaha isI prakAra hai, aisI nizcayAtmaka . mati, mArgaNA-anvaya, dharmonmukha cintana-vastugata dharma kA Alocana, aisA

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uvavAiya suttaM sU0 40 cintana, gaveSaNa-vyatireka dharmonmukha cintana-padArtha meM jo dharma nahIM hai, unake Alocana rUpa buddhi-aisA cintana karate hue usako ( ambar3a parivrAjaka ko ) kisI dina vIyaM-labdhi-zakti vizeSa, vaikriya-labdhibhanna-bhinna rUpa banAne kA sAmarthya, tathA avadhijJAna rUpI padArthoM ko sIdhe AtmA dvArA jAnane kI vizeSa yogyatA prApta ho gaI hai| isaliye jana-vismApana hetu-manuSyoM ko Azcaryacakita karane ke liye, inake dvArA vaha kAmpilyapura meM eka hI samaya meM sau gharoM meM AhAra karatA hai, sau gharoM meM nivAsa karatA hai| gautama ! yahI vastusthiti hai| ataeva ambar3a parivrAjaka ke sambandha meM- sau gharoM meM AhAra karane evaM sau gharoM meM nivAsa karane kI bAta kahI jAtI hai| Gautama : Bhante! Why do you say so ? Mahavira : Gautama ! Because of his inherent humility, till politeness, because of his incessant fasting missing six meals at a time, because of his hard penance with hands raised skyward and face turned towards the sun from an elevated ground, Amvada has auspicious outcome, wholesome perseverance and purified tinges by dint of which he is able to exhaust and tranquilise his karma enshrounding extrasensory knowledge, to acquire knowledge to enquire and knowledge to stabilise, knowledge about the nature of things and about non-nature of things, and this gives him power to act with valour and to transform and with them, extrasensory knowledge. Having acquired these powers plus extra sensory knowledge, Amvada, in order to stupefy people, takes food from a hundred homes, till resides in a hundred homes. Hence I say, till in a hundred homes. gautama : paha NaM bhaMte ! ammaDe parivvAyae devANuppiyANaM aMtie muMDe bhavittA agArAo aNagAriyaM pavvaittae ? mahAvIra--No iNa? sama?', goyamA ! ammaDe NaM parivvAyae samaNovAsae abhigayajIvAjIve jAva...appANaM bhAvamANe 16

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Uvavaiya Suttam Sa. viharai NavaraM Usiyalihe avaMguduvAre ciyattaMteuragharadArapavesI Na vucci| gautama : he bhagavan ! ambar3a parivrAjaka devAnupriya-Apake pAsa maNDita hokara-dIkSita hokara AgAra avasthA-gRhavAsa se nikala kara, anagAra avasthA zramaNa jIvana prApta karane meM samartha hai yA nahIM ? mahAvIra : gautama ! aisA saMbhava nahIM hai| arthAta vaha zramaNa dharma meM dIkSita nahIM hogaa| ambar3a parivrAjaka zramaNopAsaka-zrAvaka hai| usane jIva, ajIva Adi padArthoM ke svarUpa ko samajha liyA hai|... yAvat vaha apanI AtmA ko ( saMyama tathA tapa se ) bhAvita-anuprANita karatA huA vicaraNa karatA hai| ucchita-sphaTika-jisake ghara ke kivAr3oM meM Agala nahIM lagI huI hai, aprAvata-dvAra-jisake ghara kA daravAjA khulA rahatA ho, tyaktAntaHpura-gRhadvAra-praveza- saMbhya janoM ke AvAgamana ke kAraNa ghara ke bhItarI bhAga meM unakA praveza jise priya lagatA ho-ye tIna vizeSaNa ambar3a parivrAjaka ke liye prayojya nahIM haiM-lAga nahIM hote haiN| kyoMki ambar3a parivrAjaka saMnyAsI ke veSa meM zramaNopAsaka huaa| gRhI se nahIM, vaha svayaM bhikSuka thaa| usake ghara nahIM thaa| Gautama : Bhante! Is it possible for Amvada Parivrajaka to get himself tonsured by thy hand, give up his home and join the order of monks ? ._Mahavira : No, it is not. But, Gautama, Amvada Parivrajaka will be a worshipper of the sramana path and live on enriching himself with the knowledge of soul and matter, and be without a home, etc. ( applicable to a householder follower). ammaDassa NaM parivvAyagassa thUlae pANAivAe paccakkhAe jAvajjIvAe jAva...pariggahe NavaraM savve mehuNe paccakkhAe jaavjjiivaae|

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uvavAiya suttaM sU0 40 243 ambar3a parivrAjaka ne jIvana bhara ke liye sthUla prANAtipAta-prasa jIva kI saMkalpapUrvaka kI jAne vAlI hiMsA...yAvat sthUla parigraha kA pratyAkhyAna kiyA tathA jIvana bhara ke liye sabhI prakAra ke abrahmacarya kA pratyAkhyAna kiyaa| Amvada is renounced of slaughter in general, falsehood in general, usurpation in general, sex in general and accumulation of property in general, speciality being that he is renounced of sex for life (being already a monk). ammaDassa NaM No kappai akkhasotappamANamettaMpi jalaM sayarAhaM uttarittae * NaNNattha addhANa-gamaNeNaM / ammaDassa NaM No kappai. sagaDaM evaM ceva bhANiyavvaM jAva...NaNNattha egAe gaMgAmaTTiyAe / ambar3a parivrAjaka ko mArga gamana ke sivAya gAr3I kI dhurI-pramANa pAnI meM bhI akasmAt utaranA nahIM kalpatA hai / ambar3a ko gAr3I Adi yAnoM para savAra honA nahIM kalpatA hai |...yhaaN se lekara mahAnadA gaMgA kI miTTI ke lepa taka kA samagra varNana pUrva varNana ke anurUpa samajha lenA caahiye| . Going his own way apart, Amvada does even not put his steps into water no deeper than a wheel's frame. He will not use even an ordinary vehicle, to be repeated till except for the Garga clay. ammaDassa NaM parivvAyagassa No kappai AhAkammie vA uddesie vA mIsajAe i vA ajhoarae i vA pUikamme i vA koyagaDe i vA pAmicce i vA aNisi? i vA abhihaDe i vA

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244 Uvavaiya Suttam Sh. 40 Thaittae i vA raittae i vA kaMtArabhatte i vA dubbhikkhatte i vA pAhuNagabhatte i vA gilANabhatte i vA vaddaliyAbhatte i vA bhottae vA pAittae vaa| ammaDassa NaM parivvAyagassa No kappai mUlabhoyaNe vA jAva...bIyabhoyaNe vA bhottae vA pAittae vA / ambar3a parivrAjaka ko Agamika-apane liye banAyA huA bhojana, . auddezika- sAdhu ke nimitta banAyA gayA bhojana, mizrajAta-sAdhu aura gahastha ina donoM ke uddezya se taiyAra kiyA gayA bhojana, adhyavapUra-- gRhastha ke banate hue bhojana meM sAdha ke liye adhika mAtrA meM niSpAdita bhojana, pUtikarma-AdhA karmI AhAra ke aMza se mizrita bhojana, krItakRtasAdhu ke nimitta kharIda kara liyA gayA, prAmitya-udhAra liyA gayA, anisRSTa-ghara ke mukhiyA yA gRhasvAmI ko binA pUche diyA jAne vAlA, abhyAhata-sAdhu ke sammukha lAkara diyA jAtA bhojana, sthApita- apane liye alaga rakhA huA bhojana, racita-eka vizeSa prakAra kA uddiSTaapane liye saMskArita kiyA huA bhojana, kAntAra bhakta-jaMgala pAra karane ke liye ghara se apane pAtheya ( bhAtA ) ke rUpa meM liyA huA bhojana, durbhikSa bhakta--durbhikSa ke samaya bhikSuoM tathA akAla pIr3itoM ke nimitta banAyA huA bhojana, glAna bhakta-rogI ke liye banAyA huA bhojana yA svayaM rogagrasta hote hue Arogya hetu dAna rUpa meM diyA gayA bhojana, vAdalika bhakta-durdina-bAdala Adi se ghire dina meM daridra janoM ke liye banAyA gayA bhojana, prAghUrNaka bhakta-pAhunoM ke liye taiyAra kiyA gayA bhojana ( ambar3a parivrAjaka ko ) khAnA-pInA nahIM kalpatA hai| isI prakAra ambar3a parivrAjaka ko mUlamaya bhojana ( kanda phala hare tRNa ), bIjamaya bhojana-khAnA pInA nahIM kalpatA hai| aisA karanA usake liye kalpanIya nahIM hai| Amyada does not accept food prepared by householder for self, prepared for a monk, prepared for householder and a monk, increased while cooking to make an offer to a monk, mixed with food prepared for self, purchased, borrowed, offered without the knowledge and permission of the master of the household, brought from elsewhere after the arrival of

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uvavAiya suttaM sU0 40 245 the monk, kept aside for self, especially prepared for self; prepared for intake while crossing through a forest, prepared for beggars, prepared for famine stricken, prepared for some relative to come, prepared for a patient and prepared for the poor during a cloudy day. Amvada does not eat roots, till seeds, nor enjoy, nor desire to get. ammaDassa NaM parivvAyagassa caubihe aNatthadaMDe paccakkhAe : jAvajjIvAe / taM jahA avajjhANAyarie pamAyAyarie hiMsappayANe paavkmmovese| . ambar3a parivrAjaka ne jIvana bhara ke liye cAra prakAra ke anarthadaNDa -binA prayojana kI jAne vAlI hiMsA aura azubha kAryoM kA parityAga kiyaa| jo isa prakAra hai : (1) apadhyAnAcarita--isakA artha hai duzcintana, yaha cintana do prakAra kA hai--ArtadhyAna tathA raudra dhyaan| (2) pramAdAcarita--apane dharma,. kartavya tathA dAyitva ke prati jAgarUka na rahanA 'pramAda' hai, dUsaroM kI nindA karanA, azlIla bAteM karanA, gappeM mAranA ye sabhI pramAdAcarita meM Ate haiN| (3) hiMsra pradAna-hiMsA ke kAryo meM sahayoga karanA, cora, DAkU Adi ko hathiyAra denA, unheM Azraya denaa| (4) pApa karmopadeza-dUsaroM ko pApa kArya meM pravatta karane hetu preraNA, parAmarza yA upadeza denaa| For good Amvada has given up four types of activities leading to unnecessary harm, viz., wrong concentration of the mind, to fall a victim to delusion, to give to another a weapon to cause harm / slaughter and to counsel others to indulge in activities acquiring sin. ammaDassa kappai mAgahae addhADhae jalassa ddiggaahitte| se'viya vahamANae no ceva NaM avahamANae jAva...se'viya pUe no cava NaM apripe| se'viya sAvajjattikAU No ceva NaM annvjje| seviya jIvA itikaTu No ceva NaM ajIvA /

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246 Uvavaiya Suttam Sh. 40 se'viya diNNe No ceva NaM adiNNe / se'viya daMtahatthapAyacarucamasapakkhAlaNaTTayAe pivittae vA No ceva NaM siNAittae / ambar3a ko mAgadha mAna-magadha deza ke tola ke anusAra AdhA ADhaka jala lenA kalpatA hai| usake liye kalpanIya hai| vaha jala bhI pravahamAna bahatA huA ho, kintu na bahatA huA na ho...yAvat, vaha paripUta-vastra se chanA huA ho to kalpanIya hai, anachanA nhiiN| vaha bhI sAvadyaavadya-pApa sahita samajha kara, niravadya-pApa rahita samajha kara naha / sAvadya bhI-vaha use bhI sajIva-jIva yukta samajha kara hI letA hai, ajIva-- jIvarahita samajha kara nhiiN| vaisA jala bhI datta-diyA huA hI kalpatA hai, adatta-na diyA huA nhiiN| vaha bhI hAtha, paira, bhojana kA pAtra, kATha kI kur3achI dhone ke liye athavA. pIne ke liye hI kalpatA hai, snAna ke liye nhiiN| Amvada accepts water no more than half a Magadha Adhaka, from a flow, not a pool, till passed through a piece of cloth, not otherwise, pure, not impure, which has life, but not non-life, that too offered, not unoffered; to wash and clean teeth, hands, feet, bowls, etc., and to drink,,but not to bathe. - ammaDassa kappai mAgahae ya ADhae jalassa paDiggAhittae / se'viya vahamANe jAva...dinne no ceva NaM adiNNe / se'viya siNAittae No ceva NaM hatthapAyacarucamasapakkhAlaNaTThayAe pivittae vaa| ammaDassa No kappai annautthiyA vA aNNautthiyadevayANi vA aNNautthiyapariggahiyANi vA ceiyAiM vaMdittae vA NamaMsittae vA jAva...pajjuvAsittae vA NaNNattha arihaMte vA arihaMtaceiyAiM vA / ambar3a ko magadha deza ke tola ke anusAra kevala eka Ar3haka jala lenA kalpatA hai| vaha bhI pravahamAna-bahatA huA...yAvat, diyA huA kalpatA hai,

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uvavAiya sutaM sU0 40 247 na diyA huA nhiiN| vaisA jala bhI nahAne ke liye kalpatA hai / hAtha, paira, carU - bhojana kA pAtra, camasa - cammaca dhone ke liye athavA pIne ke liye nahIM / ambar3a ko arhantoM aura ahaMt caityoM ke atirikta anyayUthika-- nirgrantha dharma saMgha ke sivAya, anya saMgha se sambandhita puruSa, unake deva, una ke dvArA parigRhIta -- svIkRta caityoM ko vandana karanA, namana karanA.. yAvat unakI paryupAsanA - abhyarthanA -- sAnnidhya lAbha lenA nahIM kalpatA hai / Amvada aceepts water as much as one Magadha Adhaka that too flowing, till offered, to bathe, but not to wash, clean teeth, hands, feet, etc., nor to drink. Amvada does not court the company of the heretics nor worships their gods or their images, but worships only the Arthantas and their images. gautama : ammaDe NaM bhaMte! parivvAyae kAlamAse kAlaM kiccA kahi gacchihiti ? kahi uvavajjihiti ? mahAvIra : goyamA ! ammaDe NaM parivvAyae uccAvahi sIlavva yaguNaveramaNapaccakkhANaposahova vAsehi appANaM bhAvemANe bahUI vAsAI samaNovAsayapariyAyaM pAuNihiti / pAuNihittA mAsiyAe saMlehaNAe appANaM bhUsittA saTThi bhattAiM aNasaNAe chedittA AloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA baMbhaloe kappe devattAe uvavajjihiti / tattha NaM atthegaiyANaM devANaM dasa sAgarovamAI ThiI paNNattA / tattha NaM ammaDassavi devassa dasa sAgarovamAiM ThiI / gautama : he bhagavan ! ambar3a parivrAjaka mRtyu -- kAla Ane para - deha tyAga kara kahA~ jAyegA ? kahA~ utpanna hogA ? kAla kara -- mahAvIra : gautama ! ambar3a parivrAjaka uccAvaca -- utkRSTaanutkRSTa arthAt vizeSa-sAmAnya zIlavrata, guNavrata, viramaNa - rAgAdi se

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248 Uvavaiya Suttam Su 400 virati ke prakAra, pratyAkhyAna-parityAga, poSadhopavAsa-adhyAtma sAdhanA meM agrasara hone ke liye yathAvidhi AhAra, maithuna Adi kA tyAga dvArA apanI AtmA ko bhAvita-anuprANita karatA huA-Atmonmukha rahatA huA bahuta varSoM taka zramaNopAsaka paryAya--zrAvaka dharma kA pAlana kregaa| vaisA vara--pAlana kara eka mAsa kI saMlekhanA ke dvArA AtmA meM lIna ho kara tathA sATha bhojana--eka mahIne kA anazana sampanna kara AlocanA--doSoM kA smaraNa kara, pratikramaNa-doSoM se pIche haTatA huA, samAdhi--zAnti, cittavizuddhi kI prApti karatA huA, matyukAla Ane para deha-tyAga kregaa| deha tyAga kara vaha brahmaloka kalpa meM deva rUpa se utpanna hogaa| vahA~ aneka devoM kI Ayu-sthiti dasa sAgaropama pramANa batalAI gaI hai| to vahA~ para ambaDa deva kI bhI sthiti-AyuSya-parimANa dasa sAgaropama pramANa hogaa| ... Gautama : Bhante! Amvada Parivrajaka, when he passes away, where will he go, where will he be reborn ? Mahavira : Gautama ! Amvada Parivrajaka will live like a monk in the Sramana order for many many years, practising vows, controls and restraints, desisting from attachment, etc., renouncing, practising pratikramana and fasts. Then he will undertake a fast for a month, wholly concentrate in self, pass through sixty meal-time without intake, recall his lapses, recede from them, be in complete trance, and pass away at a certain point in eternal time and be born as a celestial being in Brahmaloka Kalpa. There, in that heaven, many a god live as long as ten sagaropamas, and Amvada will have a similar length of stay. gautama : se NaM bhaMte ! ammaDe deve tAo devalogAo AukhaeNaM bhavakkhaeNaM ThiikkhaeNaM aNaMtaraM cayaM caittA kahiM gacchihiti ? kahiM uvavajjihiti ? mahAvIra : goyamA ! mahAvidehe vAse jAiM kulAiM . bhavaMti aDDAiM dittAiM vittAiM vicchiNNaviulabhavaNasayaNAsaNajANavAhaNAI bahudhaNajAyarUbarayayAiM AogapaogasaMpauttAI

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uvavAiya suttaM sU0 40 249 vicchaDDiyapaurabhattapANAI bahudAsIdAsagomahisagavelagappabhUyAiM bahu'jaNassa apribhuuyaaii| tahappagAresu kulesu pumattAe paccayAhiti / gautama : bhagavan ! ambar3a deva usa deva loka se Aya-kSaya, bhava-kSaya, aura sthiti-kSaya hone para cyavana kara kahA~ jAyegA? vaha kahA~ utpanna hogA ? mahAvIra : gautama ! mahAvideha kSetra meM jo kula haiM, ve dhanADhyasamRddha, dIpta-dIptimAn, prabhAvazAlI athavA svAbhimAnI, sampanna, anekoM bhavana, zayana-or3hane-bichAne ke vastra, Asana-baiThane ke upakaraNa, yAna-mAla Dhone kI gAr3iyA~, vAhana-savAriyAM Adi vipula sAdhana-sAmagrI se yukta haiN| unake yahAM sonA, cA~dI, sikke Adi kI kamI nahIM hai, arthAt ve pracura dhana ke svAmI hote haiN| ve vyAvasAyika dRSTi se dhana ke samyag viniyoga tathA prayoga meM saMlagna haiM, arthAt ve nItipUrvaka dravya ke upArjana meM nirata hote haiN| unake yahAM bho na kara lene ke bAda bhI anya bahuta se naukara, naukarAniyoM kA bhI gujArA ho sake, itanA pracura khAne-pIne ke padArtha bacate haiN| vahAM dAsa-dAsiyoM kI bhI kamI nahIM haiN| gAya, bhaiMsa, baila, pAr3e, bher3a-bakariyA~ Adi hote haiM, arthAt ve pazudhana se samRddha haiN| ve logoM dvArA atiraskRta hote haiM, arthAt ve itane adhika robile hote haiM ki koI unakA tiraskAraapamAna karane kA sAhasa nahIM kara sktaa| ambar3a ( deva ) aise kuloM meM se kisI eka kula meM puruSa rUpa meM utpanna hogaa| Gautama : Bhante ! When, after having lived there for the stated time, his stay there comes to an end and he descends, where will he go and where will be be reborn ? Mahavira : Gautama! In Mahavideha, there are various lines which are prosperous, dignified and famous. They possess many mansions, couches and cushions, vehicles * and carriers. They have no dearth of treasures and bullion. They make effective application of the means of earning more and more wealth. They prepare food and drink in such a huge quantity that after many are fed, the remnant is so profuse

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250 Uvavaiya Suttam Sa. 40 that many more may be fed. In that land, there is no dearth of valets and maids They are rich in their possession of cattle wealth. He will be born in one of these lines. tae NaM tassa dAragassa ganbhatthassa ceva samANassa ammApiINaM dhamme daDhA patiNNA bhvissi| seNaM tattha NavaNhaM mAsANaM bahuDipuNNANaM aTThamANarAiMdiyANaM vIikkaMtANaM sukumAlapANipAe jAva...sasisomAkAre kaMte piyadaMsaNe surUve dArae pyaahiti| jaba ( ambar3a ) usa zizu ke rUpa meM garbha meM AyegA ( usake puNya prabhAva se ) mAtA-pitA kI dharma meM dRr3ha pratijJA-AsthA hogii| vahA~ pUrNa nau mahIne tathA sAr3he sAta rAtri-dina vyatIta hone para bAlaka kA janma hogaa| usake hAtha-paira sukomala hoNge|...yaavt usakA AkAra candramA ke samAna saumya hogaa| vaha kAntimAna, dekhane meM priya tathA atyanta rUpabAn hogaa| As soon as the boy enters into the mother's womb, his parents will be fully devoted to religion. Then on the completion of full nine months and seven and a half day-nights, till will be born a boy as graceful as the moon, dear and with a delight-giving look. tae NaM tassa dAragassa ammApiyaro paDhame divase ThiivaDiyaM kAhiti / biiyadivase caMdasUradasaNiyaM kaahiti| chaThe divase jAgariyaM kaahiti| ekkArasame divase vItikkate Nivvitte asuijAyakammakaraNe saMpatte bArasAhe divase ammApiyaro imaM eyArUvaM. goNaM guNaNipphaNNaM NAmadhenaM kAhiti--jamhA NaM amhaM imaMsi dAragaMsi gambhatyaMsi ceva samANaMsi dhamme daDhapaiNNA taM hou NaM amhaM

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uvavAiya suttaM sU0 40 dArae daDhapaiNNe NAmeNaM / tae NaM tassa dAragassa ammApiyaro NAMmadhejjaM karehiti daDhapaiNNe tti / usake bAda usa bAlaka ke mAtA-pitA pahale dina kulakrama ke anusAra putra-janma ke yogya anuSThAna kreNge| dUsare dina 'candrasUrya-darzanikA' nAmaka janmotsava kreNge| chadre dina 'jAgarikA'-rAtri jAgaraNa nAmaka janmotsava kreNge| gyAraha dina vyatIta ho jAne para ve janana kriyA sambandhI azuci zodhana vidhAna se nivRtta hoNge| bArahaveM dina mAtA-pitA yaha bAlaka isa rUpa se guNoM se sambandhita, guNa niSpanna - guNAnusAra banane vAlA nAma saMskAra kreNge| kyoMki isa bAlaka ke garbha meM Ate hI hamArI dhArmika-zraddhA dRr3ha huI thI, ataeva hamArA bAlaka yaha 'daDhapaiNNa'dRr3hapratijJa nAma se saMbodhita kiyA jAya / taba yaha soca kara mAtA-pitA usa bAlaka kA nAma dRr3hapratijJa rkheNge| Then on the first day after his birth, his parents will fulfil rituals which are conventional to his line ; on the second day, they will celebrate candra-surya-darsanika, and jagarika on the sixth day. On the completion of the eleventh day when the impurity of the house caused by the child birth is wiped clean, then, on the twelfth day, the parents will give him a name, they will think that since due to the coming of the boy we have acquired a firm resolve in religion, so let us name him Drdhapratijia (Firm in resolve ). So they will name him like that. taM daDhapaiNNaM dAragaM ammApiyaro sAiregaSTuvAsajAtagaM jANittA sobhaNaMsi tihikaraNaNakkhattamuhattaMsi kalAyariyassa uvaNehiti / tae NaM se kalAyarie taM daDhapaiNNaM dAragaM lehAiyAo gaNiyappahANAo sauNarUyapajjavasANAo bAvattari kalAo suttato ya atyato ya karaNato ya sehAvihiti sikkhAvihiti /

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Uvavaiya Suttam Sh. 40 . mAtA-pitA yaha jAnakara ki aba bAlaka dar3hapratijJa ATha varSa se . kucha adhika kA ho gayA hai, use zubha tithi, zubha karaNa, zubha nakSatra aura zubha muhUrta meM 'zikSaNa' ke liye kalAcArya ke pAsa le jaayeNge| taba kalAcArya usa dRr3hapratijJa bAlaka ko lekha evaM gaNita se lekara pakSI zabda se zubhAzubha kA jJAna taka bahattara kalAe~ sUtra rUpa meM-saiddhAntika dRSTi se, artha rUpa ma -vyAkhyAtmaka dRSTi se, tathAkaraNa rUpa meM--prayogAtmaka dRSTi se saghAyeMge, sikhAyeMge-abhyAsa kraayeNge| Then when the boy will complete his eighth year, on an auspicious day, with favourable stars shining, at a very auspicious moment, the parents will take the boy to the family preceptor. The said preceptor will impart to the boy the knowledge of many an art, the art of writing, the art of, calculation, the art of omen-reading and many others, the texts, their meaning and their application. ___taM jahA-lehaM gaNitaM rUvaM paTTaM goyaM vAiyaM saragayaM pukkharagayaM samatAlaM jUyaM jaNavAyaM pAsakaM aTThAvayaM porekaccaM dagamaTTiyaM aNNavihiM pANa vihiM vatthavihiM vilevaNavihiM sayaNavihiM ajjaM paheliyaM mAgahiyaM gAhaM goiyaM siloyaM. hiraNNajuttI suvaNNajutto gaMdhajuttI cuNNajuttI AbharaNavihiM taruNIpaDikammaM ithilakkhaNaM purisalakkhaNaM hayalakkhaNaM gayalakkhaNaM goNalakkhaNaM kukkuDalakkhaNaM cakkalakkhaNaM chattalakkhaNaM cammalakkhaNaM daMDalakkhaNaM asilakkhaNaM maNilakkhaNaM kAkaNilakkhaNaM vatthuvijjaM khaMdhAramANaM nagaramANaM vatthunivesaNaM vRhaM paDivuhaM cAraM pADacAraM cakkavUhaM garUlavUha sagaDavUhaM juddhaM nijuddhaM juddhAtijuddhaM muTThijuddhaM bAhujuddhaM layAjuddhaM isatthaM charuppavAhaM dhaNuvveyaM hiraNNapAgaM suvaNNapAgaM vaTTakheDaM khuttAkheDDu NAliyAkhaDDa pattacchejjaM ka vacchejjaM sajjIvaM nijjIvaM sauNarutamiti bAvattarikalA sehAviti /

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uvavAiya suttaM sU0 40 253 bahattara kalAe~ isa prakAra haiM kalA, (2) gaNita, (3) rUpanATaya - abhinaya karane kI kalA, (6) vAdya - vINA, dundabhi Adi svaragata - svara jAnane kI kalA, (8) puSkarasamatAla - gAna va tAla ( 9 ) dyUta - juA khelane kI kalA, (1) lekha - lekha likhane kI rUpa sajAne kI kalA, (4) ( 5 ) gIta -gIta gAne kI kalA, bajAne kI kalA, (7) gata - mRdaMga Adi vAdya bajAne kI kalA, ke layAtmaka samIkaraNa kI kalA, (10) ( 11 ) janavAda - vArtAlApa kI kalA, ( 12 ) pAzaka - pAsA pheMkane kI viziSTa kalI, (13) aSTApada - vizeSa prakAra kI dyUta-krIr3A, (14) pauraskRtya - nagara kI rakSA, vyavasthA kI kalA, (15) udaka mRttikA - jala aura miTTI ke mizraNa se vastu banAne kI kalA, (16) annavidhi - anna utpanna karane kI kalA, (17) pAnavidhi - pAnI ko utpanna karane kI kalA, (18) vastravidhi - vastra banAne kI kalA, ( 19 ) vilepanavidhi - zarIra para candana Adi dravyoM se lepa karane kI kalA, ( 20 ) zayanavidhi - zayyA nirmANa karane kI kalA, (21) AryA - AryA Adi mAtrika chanda karane kI kalA, (22) prahelikA* prahelikA nirmANa kI kalA, ( 23 ) mAgadhikA - chanda vizeSa banAne kI kalA, (24) gAthA - prAkRta bhASA meM gAthA nirmANa kI kalA, (25) gItikA - geya kAvya racane kI kalA, (26) zloka - zloka banAne kI kalA, (27) hiraNyayukti - cAMdI banAne kI kalA, ( 28 ) suvarNayukti - sonA banAne kI kalA, (29) gandhayukti - sugandhita padArtha banAne kI kalA, (30) cUrNayukti - vibhinna auSadhiyoM dvArA nirmita cUrNa DAla kara auroM ko vaza meM karanA, (31) AbharaNa vidhi - alaMkAra banAne kI kalA, (32) tarUNIpratikarma - strI ko zikSA dene kI kalA, ( 33 ) strIlakSaNa - strI ke lakSaNa jAnane kI (34) puruSalakSaNa - puruSa ke lakSaNa jAnane kI kalA, (35) hayalakSaNa - ghor3e ke lakSaNa jAnane kI kalA, (36) gajalakSaNa - hAthI ke lakSaNa jAnane kI kalA, ( 37 ) golakSaNa - gAya ke lakSaNa jAnane kI kalA, (38) kukkuTalakSaNa - murge ke lakSaNa jAnane kI kalA, ( 39 ) cakralakSaNa - cakra ke lakSaNa jAnane kI kalA, (40) chatralakSaNa - chatra ke lakSaNa jAnane kI kalA, (41) kalA, carmalakSaNa - carma ke

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254 Uvavaiya Suttam Sti. 40 lakSaNa jAnane kI kalA, (42) daNDalakSaNa- daNDa lakSaNa jAnane kI kalA, (43) asilakSaNa-talavAra ke lakSaNa jAnane kI kalA; (44) maNilakSaNa-maNi ke lakSaNa jAnane kI kalA, (45) kAMkaNIlakSaNa-cakravartI ke ratna-vizeSa ke lakSaNa jAnane kI kalA, (46) vAstuvidyA-bhavana nirmANa karane kI kalA, (47) skandhAvAramAna--zatru senA ko jItane kI kalA, (48) nagaramAna-nagara kA pramANa jAnane kI kalA, (49) vAstunivezana--bhavanoM ke upayoga ke sambandha meM jAnane kI kalA, (50) vyUha--vyUha racane kI kalA, (51) cAra-praticAra-- sainya kA pramANa Adi jAnane kI kalA, (52) cakravyUha-cakra vyaha racane kI kalA, (53) garur3avyUha-garur3a ke AkAra kA vyUha banAne kI kalA, . (54) zakaTa vyUha--gAr3I ke AkAra meM senA ko sthApita karane kI kalA, (55) yuddha--lar3AI karane kI kalA, (56) niyuddha-- paidala yuddha karane kI kalA, (57) yuddhAtiyuddha-talavAra Adi pheMka kara. yuddha karane kI kalA, (58) muSTiyuddha-mukkoM se lar3ane kI kalA, (59) bAhuyuddha-bhujAoM dvArA lar3ane kI kalA, , (60) latAyuddhajase bela vakSa para car3ha kara use jar3a se lekara zikhara taka AveSTita kara letI hai, usI prakAra jahA~ yoddhA pratiyoddhA ke zarIra ko pragAr3ha rUpa se upadita kara bhUmi para girA detA hai aura usa para car3ha baiThatA hai, (61) iSu zastra--nAga bANa Adi ke prayoga kA jJAna, churA Adi pheMkane kI kalA, (62) dhanurveda-dhanuSa-bANa sambandhI kauzala honA, (63) hiraNyapAkacA~dI kA pAka banAne kI kalA, (64) suvarNapAka-sone kA pAka banAna kI kalA, (65) vRttakhela-rassI Adi para calakara khela dikhAna kI kalA, (66) sUtrakhela-sUta dvArA khela dikhAne kI kalA, (67) nAlikAkhela-kamala ke nAla kA chedana karanA, (68) patracchedyaeka sau ATha pattoM meM yatheSTa saMkhyA ke pattoM ko chedane kI kalA, (69) kaTakacchedya-kar3A, kuNDala Adi chedane kI kalA, (70) sajIvamata-mUchita ko jIvita karane kI kalA, (71) nirjIva-jIvita ko mRtatulya karane kI kalA, (72) zakunaruta -pakSI ke zabda se zubhAzubha jAnane kI klaa| The 72 arts are as follows (1) Art of writing, (2) Mathematics, (3) Art of decoration, (4) Acting, (5) Singing, (6) To play with musical

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uvavAiya suttaM sU0 40 255 instruments, (7) To know breathing, (8) To play leather instruments, (9) To harmonise song and rhythm, (10) To play dice, (11) Art of conversation, (12) Art of throwing dice, (13) To play special kind of dice, (14) Art of protecting and administering a city, (15) Art of making utensils with earth and water, (16) Art of cultivation, (17) Art of making water, (18) Weaving, (19) Art of anointing body, (20) Art of arranging bed, (21) To write verse in Arya metre, (22) To write riddles, (23) To write verse in Magadhi metre, (24) To write gatha (verse) in Prakrit, (25) To compose songs, (26) To write sloka or verse, (27) Art of making silver, (28) Art of making gold, (29) Art of preparing perfumes, (30) Art of preparing powder for charm, (31) Art of making ornaments, (32) Art of teaching maidens, (33) To know the types of women, (34) To know the types of men, (35) To know the types of horses, (36) To know the types of elephants, (37) To know the types of cows, (38) To know the types of cocks, (39) To know the types of wheels, (40) To know the types of umbrellas, (41) To know the types of leathers, (42) To know the types of staffs, (43) To know the types of swords, (44) To know the types of jewels, (45) To know the types of kankini jewel of the Cakravarti, (46) Art of building construction, (47) Art of winning over enemies, (48) To know the area of a city, (49) To know how to utilise the buildings, (50) To know how to deploy the army, (51) To know the strength of the army, (52) To know wheel-type: arrangement of the army, (53) To know Garuda-type arrangement of the army, (54) To know vehicle-type arrangement of the army, (55) Art of fighting, (56) Art of fighting on foot, (57) Art of fighting after throwing the sword, (58) Art of fighting with fists, (59) Art of fighting with hands, (60) Art of fighting like creeper by felling the enemy on the ground and sitting on his body, (61) Art of throwing a snake-arrow, (62) Archery, (63) To know how to purify silver, (64) To know how to

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256 Uvavaiya Suttam St. 40 purify gold, (65) Art of walking on rope, (66) Art of string play, (67) Art of piercing the lotus stalk, (68) Art of piercing certain number of leaves out of 108 leaves, (69) Art of piercing bangle or ear-rings, (70) To bring to life a dead or an unconscious, (71) To make a lving person look like dead, (72) Art of reading signs. sikkhAvettA ammApiINaM uvnnehiti| tae NaM tassa daDhapaiNNassa dAragassa ammApiyaro taM kalAyariyaM vipuleNaM asaNapANakhAimasAimeNaM vatthagaMdhamallAlaMkAreNa ya sakkArehiti sammANehiti / sakkArettA saMmANettA vipulaM joviyArihaM pIidANaM dlissi| dalaissittA paDivijjehiMti / ye bahattara kalAe~ sadhA kara, ina kA prazikSaNa dekara-samyak rUpa se abhyAsa karA kara kalAcArya usa bAlaka ko mAtA-pitA ko sauMpa deMge yA una ke pAsa le jaaege| taba usa dar3hapratijJa bAlaka ke mAtA-pitA usa kalAcArya kA vipula-pracura, azana-annAdi niSpanna bhojya padArtha, pAna-- pAnI, khAdya-phala, mevA, Adi padArtha, svAdya-pAna, supArI ilAyacI Adi mukhavAsakara padArtha, vastra, gandha, mAlA evaM alaMkAra dvArA satkAra kareMge, sammAna kreNge| satkAra kara, sammAna kara unheM vipula-pracura jIvikA ke yogya--jisase samucita rUpa meM jIvana kA nirvAha hotA rahe, aisA prItidAna-pAritoSika--puraskAra deNge| unheM puraskAra dekara prativijita-- vidA kreNge| Having imparted these arts to the boy, the preceptor will call on the parents of the boy. The parents will welcome the preceptor and will bestow on him a huge quantity of food, drink, dainties and delicacies, clothes, perfumes, garlands and ornaments and honour him suitably. They will offer him enough to live comfortably, and in the end, bid him goodbye.

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257 uvavAiya suttaM sU0 40 tae NaM se daDhapaiNNe dArae bAvattarikalApaMDie navaMgasutta- paDibohie aTThArasadesobhAsAvisArae goyaratI gaMdhavvaNaTTakusale hayajoho gayajohI rahajoho bAhujoho bAhuppamaddI viyAlacArI sAhasie alaM bhogasamatthe Avi bhavissai / taba vaha dRr3hapratijJa bAlaka bahattara kalAoM meM paNDita-marmajJa, supta navaaMgoM-do kAna, do netra, do ghANa, eka jihvA, eka tvacA evaM eka mana ina nau aMgoM kI cetanA yA saMvedanA ke jAgaraNa se yukta, arthAt yuvAvasthA meM praviSTa, aThAraha dezoM kI bhASAoM meM vizArada-nipuNa, saMgIta premI-- saMgIta-vidyA, natya kalA Adi meM kuzala--pravINa, azvayuddha-ghor3e para savAra hokara baddha karanA, gajayuddha-hAthI para savAra hokara yuddha karanA, rathayuddha-ratha para savAra hokara yuddha karanA, bAhuyuddha-bhujAoM dvArA yuddha karanA, ina saba meM dakSa, bAhuoM se pramardana karane vAlA, nirbhIkatA ke kAraNa rAta meM bhI ghUmane-phirane meM niHzaMka, pratyeka kArya meM sAhasI-dRr3ha pratijJA vAlA, yoM vaha bAlaka sAMgopAMga vikasita-saMvaddhita hokara pUrNataH bhogasamartha ho jaayegaa| Then the said Drahapratijna, versed in seventytwo arts, fully exposed to the nine Angas about which people are in the dark, a polyglot in eighteen languages, fond of music, a dancer in the Gandharva style, a warrior who could fight from horseback, elephant, chariot or even with bare arms, a crusher . with his arms, free rover at night and brave, will acquire. full capacity to enjoy life. tae NaM daDhapaiNNaM dAragaM ammApiyaro bAvattarikalApaMDiyaM jAva...alaM bhogasamatthaM viyANittA viulehiM aNNabhogehiM pANabhogehi leNabhogehiM vatthabhogehiM sayaNabhogehiM kAmabhogehi uvaNimaMtehiti / 17 ..

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258 Uvavaiya Suttarn Sa. 40 ___taba mAtA-pitA dRr3hapratijJa bAlaka ko bahattara kalAoM meM paNDita-marmajJa, ...yAvat sarvathA bhoga-samartha jAna kara vipula-pracura anna bhoga-khAne yogya bhojya padArtha, pAna bhoga-uttama peya padArtha, layana bhoga-sundara gaha Adi meM nivAsa, vastra bhoga-uttama vastra, zayana bhoga-uttama zayyA-sone / ArAma karane yogya sukhaprada sAmagrI kA upabhoga karane kA Agraha kreNge| When his parents will realise that the boy has acquired 72 arts, till acquired full capacity to enjoy life, they will provide him with huge supply of food, drink, residence, clothes and couches. tae NaM se daDhapaiNNe dArae tehiM viulehiM aNNabhogehiM jAva... sayaNabhogehiM No sajjihiti No rajjihiti No gijhihiti No ajhovavajjihiti / taba vaha dRr3hapratijJa bAlaka anna bhoga...yAvat zayana bhoga-uttama zayyA-bichaune Adi sukhaprada sAmagrI ke bhogoM meM Asakta nahIM hogA, rAgaraJjita arthAt anurakta nahIM hogA, . gRddha--lolupa, nahIM hogA, mUcchita-mohita nahIM hogA, adhyavasita-mana nahIM lgaayegaa| . But the said Dsdhapratijna will feel no attachment for the huge supply of food, will have no hankering for them, por seek joys not provided, nor merge in them. se jahANAmae uppale i vA paume i vA kusume i vA naliNe i vA subhage i vA sugaMdhe i vA poMDarIe i vA mahApoMDarIe i vA satapatte i vA sahassapatte i vA satasahassapatte i vA paMke jAe jale saMvuDDe Novalippai paMkaraeNaM Novalippai jalaraeNaM evameva dar3hapaiNNe

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259 uvavAiya suttaM sU0 40 vi dArae kAmehiM jAe bhogehiM saMbaDDe Novalippihiti kAmaraeNaM Novalippihiti bhogaraeNaM, Novalippihiti mittaNAiNiyagasayaNasaMbaMdhiparijaNeNa / jaise utpala-nIla kamala, padma-pIta kamala, kumuda-lAla kamala, nalina-gulAbI kamala, subhaga-sunaharA kamala, sugandha-saMbhavata harA kamala, puNDarIka-sapheda kamala, mahApuNDarIka-vizeSa zveta kamala, zatapatra-sau paMkhur3I vAlA kamala' sahasrapatra-hajAra paMkhur3I vAlA kamala kIcar3a meM utpanna hote haiM, jalameM bar3hate haiM kintu paMka-raja-kIcar3a ke sUkSma kaNoM se lipta nahIM hote haiM, jalaraja-jala rUpa kaNoM se lipta nahIM hote haiM, usI prakAra dar3hapratijJa bAlaka jo kAmamaya-kAma-bhoga meM utpanna hogA, bhogamaya jagata meM saMvaddhita hogA, arthAt kAmamaya-bhogamayaM jagata meM palegA-pusegA, kintu kAma raja- zabdAtmaka, rUpAtmaka, gandhAtmaka, rasAtmaka aura sparzAtmaka bhogya padArthoM se-bhogAsakti se lipta nahIM hogaa| mitra, sajAtIya, bhAI-bahana Adi pArivArika jana, nAnA, mAmA Adi-mAtapakSa ke pArivArika jana tathA anyAnya sambandhI, parijana-dAsI-dAsa, Adi inameM Asakta nahIM hogaa| A lotus, blue, yellow, red, pink, golden, green, white, specially white, with a hundred petals, a thousand petals, with a hundred thousand petals, blossoms in mud, grows in water, but is not contaminated by either inud or water ; likewise Dtahapratijna born out of lust and brought up in joy, will never be contaminated by either lust or joy, by pleasure, by friends, kins, relations on either side, or by valets ' and maids. se NaM tahArUvANaM therANaM aMtie kevalaM bohiM bujhihiAMta / kevalabohiM bujjhittA agArAo aNagAriyaM pavvaihiti / vaha tathArUpa--vItarAga prabhu kI AjJA ke anuvartI--anusatA, sthavirajJAna tathA cAritra meM vRddha-vRddhiprApta zramaNoM ke pAsa kevala bodhi-vizuddha

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260 Uvavaiya Suttam Su. 40 samyagdarzana prApta karegA / vaha agAra avasthA - gRhavAsa kA parityAga kara anagAra dharma - mahAvratamaya zramaNa jIvana svIkAra karegA arthAt zramaNa dharma meM pravrajita - dIkSita hogA / He will experience pure and right faith from the senior monks in the Sramana order and thereafter give up his household and be a homeless monk. se NaM bhavissai aNagAre bhagavaMte IriyAsamie jAva... guttabaMbhayArI / tassa NaM bhagavaMtassa eteNaM vihAreNaM viharamANassa aNate aNuttare NivvAghAe nirAvaraNe kasiNe paDipuNNe kevalavaraNANadaMsaNe samapyajjihiti / ve anagAra -- zramaNa bhagavAn dRr3hapratijJa IrSyA samiti - gamana, halana calana Adi kriyA meM samyaka pravRtta - yatanAzIla... yAvat gupta brahmacArI - niyamoniyamapUrvaka brahmacarya kA saMrakSaNa- saMpAlana karane vAle hoMge / isa prakAra kI caryA meM samyak rUpa se pravartana - aisA utkRSTa sAdhanAmaya jIvana jIte hue una bhagavanta dRr3hapratijJa ko ananta - ananta padArthoM ko jAnane vAlA, anuttara - sarvazreSTha, nivyaghAta - vyavadhAna rahita, nirAvaraNa - AvaraNa se rahita, kRtsna - sarvArthagrAhaka, pratipUrNa - apane samagra avibhAgI aMzoM se yukta yA samAyukta kevalajJAna, kevala darzana utpanna hogA / He will become a monk, revered, ever alert in movements, till fully rooted in the rules of a celibate life. While living life like this, he will acquire infinite, unprecedented, unobstructed, uncovered, meaningful and complete supreme knowledge and faith. tae NaM se daDhapaiNNe kevalI bahUI bAsAI ke valipariyAgaM pAuNahiti / kevalipariyAgaM pAuNittA mAsiyAe saMlehaNAe

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uvavAiya suttaM sU0 40 261 appANaM jhUsittA saTThi bhattAI aNasaNAe cheettA jassaTThAe korai * NaggabhAve muMDabhAve aNhANae adaMtavaNae kesaloe baMbhaceravAse acchattakaM aNovAvAhaNakaM bhUmisejjA phalahasejjA kaTThasejjA paragharapaveso laddhAvaladdhaM parehi holaNAo khisaNAo jiMdaNAo garahaNAo tAlaNAo tajjaNAo paribhavaNAo pavvahaNAo uccAvayA gAmakaMTakA bAbosaM parosahovasaggA ahiyAsijjati / tamaTThamArAhittA carimehiM ussAsaNissAsehi sijjhihiti bujhihiti muccihiti pariNivvAhiti savvadukkhANamaMtaM karehiti // 14 // 40 / / usake bAda. dRr3hapratijJa kevalI bahuta varSoM taka kevalI paryAya kevalI avasthA kA pAlana kareMge arthAt kevalI-paryAya meM vicreNge| yoM kevalIavasthA kA pAlana kara, eka.mAsa kI saMlekhanA dvArA apane meM Apa ko lIna kara ke sATha bhojana--eka mAsa kA anazana-nirAhAra sampanna kara yA bhojana ke sATha samayoM ko binA khAye-pIya hI kATakara, jisa lakSya ke liye nagnabhAva-zArIrika saMskAroM ke prati anAsakti, muNDabhAva-sAMsArikasambandhoM evaM mamatA kA tyAga kara-zramaNa-jIvana kI sAdhanA, asnAnasnAna nahIM karanA, adanta gavana-dauta nahIM dhonA-maMjana na karanA, kezaloca-bAloM ko apane hAthoM se ukhAr3anA, brahmacaryavAsa-brahmacarya kA pAlanAbAhya evaM Abhyantara rUpa meM adhyAtma sAdhanA, acchatrakachAtA dhAraNa nahIM karanA, pAdarakSiyA yA jUte dhAraNa nahIM karanA, pahananA nahIM, bhUmizayyA-bhUmi para sonA, phalakazayyA-kASTha paTa para sonA yA sAmAnya kATha kI paTiyA para zayana karanA, AhAra ke liye para gRha meM praveza karanA, jahAM cAhe AhAra milA athavA nahIM milA ho, arthAt sammAna sahita milA ho, apamAna sahita milA ho, dUsaroM se janma-karma kI bhartsanApUrNa tiraskAra, khisanA-marmodghATanapUrvaka avahelanA, nindanA-nindA, garhaNAlogoM ke sAmane apane sambandha meM vyakta kiye gaye kutsita bhAva, tarjanAaMgulI dvArA nirdeza--saMketa kara kahe gaye kaTutApUrNa vacana, tAr3anA-thappar3a Adi ke dvArA paritAr3ana, paribhavanA-parAbhava--apamAna, parivyathanA-- logoM ke dvArA dI gaI vyathA, bhinna-bhinna prakAra kI indriya virodhIAMkha, kAna, nAka Adi indriyoM ke liye kaSTaprada sthitiyAM, bAIsa prakAra

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262 Uvavaiya Suttam Su. 41 ke parISaha evaM deva, manuSya Adi kRta upasarga Adi svIkAra kiye gaye, usa lakSya kI ArAdhanA pUrI kara ke apane antima ucchvAsa-niHzvAsa meM siddha hoMge, buddha hoMge, mukta hoMge, parinivRta hoMgeM tathA saba duHkhoM kA anta kareMge // 14 // 40 // " Having lived as a kevalin for many years, the said Dsdhapratijna will undergo a month-long fast missing sixty meals without break, he will attain the supreme goal for which he had discarded his robes, tonsured his head, given up bath and cleaning his teeth, uprooting his hair from time to time, practising celibacy, not using umbrella, not using shoes, lying on the ground or on a piece of flat wood, visiting other people's home to beg food nomatter with what outcome or what sort of reception, bearing with patience the decrial of his birth and karma by others, openly or in their own mind, in the presence of others, chastisement, physical torture, defeat, terror created by people, and of course the twenty two hardships which are difficult for the sense organs to bear. Having pursued the goal worthily, he will breathe his last, be perfected and liberated, be withdrawn from the cycle of birth and death and end all misery. 14, 40 pratyanIkoM kA upapAta Rebirth of the Opponents se je ime gAmAgara jAva...saNNivesesu pavvaiyA samaNA bhavaMti taM jahA-AyariyapaDiNIyA uvajjhAyapaDiNIyA kulapaDiNIyA gaNapaDiNIyA Ayariya-uvajjhAyANaM ayasakAragA avaNNakAragA akittikaargaa| ye jo grAma, Akara-namaka Adi ke utpatti-sthAna,...yAvat sannivezajhopar3iyoM se bastI, yA sArthavAha evaM senA Adi ke Thaharane ke sthAna meM

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uvavAiya suttaM sU0 41 pravajita-dIkSita zramaNa hote haiM, jo isa prakAra haiM : AcArya pratyanIkaAcArya ke virodhI, upAdhyAya pratyanIka--upAdhyAya ke virodhI, kula pratyanIka-kula ke virodhI, gaNa pratyanIka--gaNa ke virodhI, AcArya aura upAdhyAya kA apayaza karane vAle, avarNavAda bolane vAle, nindA karane vaale| In the villages, towns, etc., till sannivesas, those who are initiated in the Sramana order, but are opposed to the Acarya, to the Upadhyaya, to Kula, to Gana, who spread infamy of the Acarya and the Upadhyaya, who are disrespectful to him and who decry their achievements. . bahUhiM asabbhAvubbhAvaNAhiM micchattAbhiNivesehi ya appANaM ca paraM ca tadubhayaM ca vuggAhemANA vuppAemANA viharittA bahUI vAsAiM sAmaNNapariyAgaM pAuNaMti / ve asadbhAva-vastutaH jo nahIM hai aisI bAtoM athavA doSoM ke AropaNa yA utpAdana tathA mithyAtva ke abhiniveza ke dvArA apane ko, dUsaroM. ko tathA sva-para ina donoM ko durAgraha-asatya haThAgraha meM DAlate hue, dRr3ha karate hue, anahonI bAtoM kI AropaNa kalpanA meM arthAt AzAtanA janita pApoM meM nipatita karate hue, vicaraNa karate hue bahuta varSoM taka 'zramaNa-paryAyaM kA pAlana karate haiN| Such monks live for many years in the Sramana order by planting or generating wrong attitudes and false ideas in self, in others, in self as well as others, and in strengthening wrong attitudes and false ideas in self, in others and in self as well as others. pAuNittA tassa ThANassa aNAloiyaapaDikkaMtA kAlamAse kAlaM kiccA ukkoseNaM laMtae kappe devakibbisiesu devakibbiA

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Uvavaiya Suttar Su, 41 siyattAe ubavattAro bhavaMti / tahiM tesiM gato terasasAgarovamAI ThitI / aNArAhagA / sesaM taM caiva / / 15 / / 264 zramaNa paryAya kA pAlana kara una pApa-sthAnoM kI AlocanA, pratikramaNa nahIM karate hue mRtyu kAla A jAne para dehatyAga - maraNa prApta kara ve utkRSTa lAntaka kalpa saMjJaka chaTTo devaloka meM kilviSika nAmaka devoM meM, jina kA 1 cANDAla kI taraha sApha-saphAI karanA kArya hotA hai, kilviSaka deva ke rUpa se utpanna hote haiM | apane sthAna ke anurUpa vahA~ unakI gati hotI hai / vahA~ unakI sthiti -- AyuSya - parimANa teraha sAgaropama pramANa hotI hai / ve ArAdhaka nahIM hote haiM / avazeSa varNana pUrvavat jAnanA cAhiye // 15 // Such monks, when they pass away at a certain point in eternal time, without discussion and without atonement, are born in the heaven named Lantaka, among the Candala-like gods, as valet gods. Their length of stay there is thirteen. sagaropamas. They do not propitiate rebirth there. The rest as before. 15 saMjJI paMcendriya tiryaJca yonikoM kA upapAta Rebirth of Five-organ Animals with Mind se je ime saNipaMcidiyatirikkhajoNiyA pajjattayA bhavati taM jahA - jalayarA khahayarA thalayarA / ye jo saMjJI - mana sahita, paMcendriya -- zrotra, cakSa, ghANa, rasanA aura sparzana indriyoM se yukta, paryApta AhAra, zarIra, indriya, zvAsocchvAsa, bhASA tathA mana ina cha: paryAptiyoM se yukta, taryagyonika - pazu, pakSI Adi ke jIva hote haiM, jo isa prakAra haiM : jalacara - jala meM calane vAle, khecara - AkAza meM ur3ane vAle, sthalacara - pRthvI para calane vAle / v

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uvavAiya suttaM sU0 41 * 265 There are five-organ animals with mind who haveattainments. They are the aquatics, those roaming on the earth and those who fly in the sky. siNaM atyaMgaiyANaM subheNaM pariNAmeNaM pasatyehi ajbhavasANeha lesAhi visujjhamANAhiM tayAvaraNijjANaM kammANaM khaovasameNaM IhA vahamaggaNagavesaNaM karemANANaM saNNIpuvvajAIsaraNe samuppajjai / unameM se kaI jIvoM ke zubha pariNAma - puNyAtmaka antaHpariNati, prazasta adhyavasAya -- uttama manaH saMkalpa, tathA vizaddha hotI huI lezyAoMantaH pariNatiyoM ke kAraNa tadAvaraNIya - pUrva janma kI smRti ke Avaraka karmoM ke kSayopazama se IhA - yaha kyA hai ? yoM hai yA dUsarI taraha se hai ? -- isa prakAra satya artha ke Alocana meM abhimukha buddhi, apoha - yaha isa prakAra hai, aisI nizcayAtmaka buddhi, mArgaNa - anvaya dharmonmukha cintana-amuka ke hone para amuka hotA hai, isa prakAra kA cintana, gaveSaNa vyatireka dharmonmukha cintana - amuka ke na hone para amuka nahIM hotA hai| aisA cintana karate hue apanI saMjJitva - avasthA se pahale ke bhavoM kI smRtijAtismaraNa jJAna utpanna ho jAtA hai| Of these, some have good luck, wholesome perseverence: and pure tinge, because of which they are able to exhaust or tranquilise their past karma, because of which, further, they acquire the knowledge and capacity to know about the true nature of things, about their being as well as non-being, and. therefrom, because of their being animals with a mind which helps them to recollect things done in previous births, they recover their memory of past lives. tae NaM te samuppaNNajAisarA samANA sayameva paMcANuvvayAI paDivajjati / paDivajjittA bahUhiM sIlavvayaguNaveramaNapaccakkhANaposahovavAsehiM appANaM bhAvemANA bahUI vAsAI AuyaM pAleMti /

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:266 Uvavaiya Suttam Si. 41 * jAti smaraNa jJAna ke utpanna hote hI ve svayaM pAMca aNuvrata-sthUla prANAtipAta viramaNa, sthUla maSAvAda viramaNa, sthUla adattAdAna viramaNa, svadAra saMtoSa aura icchA parimANa svIkAra karate haiN| aisA kara-svIkAra kara anekavidha zikSAvata-sAmAyika, dezAvakAzika, pauSadhopavAsa aura atithi saMvibhAga, guNavrata-anarthadaNDa viramaNa, digvrata aura upabhoga-paribhoga parimANa, viramaNa-virati, pratyAkhyAna-parityAga, pauSadhopavAsa Adi dvArA apanI AtmA ko bhAvita-anuprANita karate hue bahuta varSoM taka sva AyuSya . kA pAlana karate haiM arthAta jIvita rahate haiN| With the recovery of a long memory of past lives, they themselves court the five lesser vows, and live for many years practising restraints, controls and atonement, living temporarily like a monk and observing fasts. pAlittA bhattaM paccakkhaMti / bahUI bhattAI aNasaNAe cheyaMti / cheittA Aloiya paDikkatA samAhipattA kAlamAse kAlaM kiccA ukkoseNaM sahassAre kappe devattAe uvavattAro bhavaMti / tahiM tesi gatI aTThArasa sAgarovamAiM ThitI paNNattA / paralogassa ArAhagA / sesaM taM ceva // 16 // AyuSya kA pAlana kara bhakta kA pratyAkhyAna karate haiN| bahuta se bhojana ke samayoM ko binA khAya-pIye hI kATate haiN| aisA kara phira ve apane pApa sthAnoM kI AlocanA kara, una se pratikramaNa-pratinivRtta hokara samAdhi-avasthA prApta karate haiM aura mRtyu kAla A jAne para deha tyAga kara utkRSTa sahasrAra kalpa nAmaka AThaveM devaloka meM deva rUpa meM utpanna hote haiN| vahA~ apane sthAna ke anurUpa unakI gati hotI hai| vahA~ unakI sthiti-AyuSya parimANa aThAraha sAgaropama pramANa hotI hai| ve paraloka ke ArAdhaka hote haiN| avazeSa varNana pUrvavat jAnanA caahiye| // 16 // . They give up food and miss many a meal. They discuss their lapses and be careful not to indulge in them any more.

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uvavAiya suttaM sU0 41 267 They enter into a state of trance. Living like this for many years, 'hey die at a point in the eternal flow of time and are born in heaven called Sahasrara celestial beings. The length of their stay in this heaven is 18 sagaropamas. They propitiate next birth. The rest as before. 16 AjIvikoM kA upapAta Rebirth of the Asivikas se je ime gAmAgara jAva...saMnivesesu AjIvikA bhavaMti taM jahA-dugharaMtariyA tigharaMtariyA sattagharaMtariyA uppalabeMTiyA gharasamudANiyA vijjuaMtariyA uTTiyAsamaNA / ye jo grAma, Akara-namaka Adi ke utpatti-sthAna,...yAvat sannivezajhopar3iyoM se yukta bastI yA sArthavAha va senA Adi ke Thaharane ke sthAna meM AjIvika-niyativAdI hote haiM, jo isa prakAra haiM : do gharoM ko chor3a kara eka ghara se bhikSA lene vAle, tIna gharoM ke antara se-tIna gharoM ko chor3akara bhikSA lene vAle, sAta gharoM ko chor3a kara bhikSA lene vAle, niyama vizeSa se bhikSA meM kevala kamala-DaMThala lene vAle, pratyeka ghara se bhikSA lene vAle, jaba vidyut-bijalI camakatI ho, taba bhikSA grahaNa nahIM karane vAle, miTTI se nirmita nAda jaise bar3e bartana meM praveza kara ke tapa karane vaale| In the villages, towns etc., till sannivesas, there live the Ajivikas, such as, those who beg from every third household, those who beg from every fourth household, those who beg from every eighth household, those who accept the lotus stalk as offer, those who beg from every household, those who do not accept an offer after a lightning flash, and those who practise penance in a big earthen jar.

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268 Uvavaiya Suttam so. 41 . teNaM eyArUveNaM vihAreNaM viharamANA bahUI vAsAiM pariyAyaM pAuNittA kAlamAse kAlaM kiccA ukkoseNaM accue kappe devattAe uvavattAro bhavaMti / tahiM tesi gatI bAvIsaM sAgarovamAiM tthitii| annaaraahgaa| sesaM taM ceva // 17 // ve isa prakAra ke AcAra dvArA vihAra karate hue-jIvana vyatIta karate hue bahuta varSa taka AjIvika-paryAya kA pAlana kara mRtyukAla A jAne para dehatyAga kara utkRSTa acyuta kalpa nAmaka bArahaveM devaloka meM deva rUpa meM utpanna hote haiN| vahA~ apane sthAna ke anurUpa unakI gati hotI hai / vahAM unakI sthiti-AyuSya parimANa bAIsa sAgaropama pramANa hotI hai| ve ArAdhaka nahIM hote haiN| zeSa varNana pUrvavat jAnanA cAhiye // 17 / / Practising penance like this for many years, they pass away at a point in eternal time, to take birth in Acyutakalpa as celestial beings. The length of their stay there is 22 sagaropamas. They do not propitiate next birth. The rest as before. 17 atkkosiyoM kA upapAta / Rebirth of those who extol themselves se je ime gAmAgara jAva...saNNivesesu pavvaiyA samaNA bhavaMti taM jahA--attukkosiyA paraparivAiyA bhUikammiyA bhujjo bhujjo kouyakArakA / te NaM eyArUveNaM vihAreNaM viharamANA bahUI vAsAiM sAmaNNapariyAgaM pAuNaMti / pAuNittA tassa ThANassa aNAloiya apaDikkaMtA kAlamAse kAlaM kiccA ukkoseNaM accue kappe Abhiogiesu devesu devattAe uvavattAro bhavaMti / tahiM tesi gaI bAvIsaM sAgarovamAI tthii| paralogassa aNArAgA sesaM taM ceva / / 18 / /

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269 uvavAiya suttaM sU0 41 ye jo grAma, Akara-namaka Adi ke utpatti-sthAna,...yAvat sannivezajhopar3iyoM se yukta bastI yA sArthavAha, senA Adi ke Thaharane ke sthAna meM pravrajita-dIkSita zramaNa hote haiM, jo isa prakAra haiM : AtmotkarSaka-apanA hI utkarSa dikhAne vAle, apanA bar3appana bakhAnane vAle, para-parivAdakaauroM kI nindA karane vAle, bhUtikarmika-jvara Adi vyathA, upadrava zAnta karane ke liye abhimantrita bhasma Adi dene vAle, kautukakArakabhAgyodaya Adi ke nimitta camatkArapUrNa bAteM bAra-bAra karane vAle, ve isa prakAra kI caryA-AcAra liye vihAra karate hue, jIvana yApana karate hue bahuta varSoM taka zramaNa-paryAya kA pAlana karate haiN| apane gRhIta paryAya kA pAlana kara ve apane pApa sthAnoM kI AlocanA nahIM karate hue, unase pratikramaNa-pratinivRtta nahIM hote hue matyu kAla A jAne para deha tyAgakara utkRSTa acyuta kalpa-bArahaveM deva loka meM Abhiyogika devoM meM sevaka varga ke devoM meM deva rUpa meM utpanna hote haiN| apane sthAna ke anurUpa vahA~ unakI gati hotI hai| vahAM unakI sthiti-AyuSya parimANa bAIsa sAgaropama pramANaM hotI hai| ve paraloka ke ArAdhaka nahIM hote haiN| avazeSa varNana pUrvavat jAnanA cAhiye / / 18 // ___ In the villages, towns, till sannivesas, there are Sramanas who are initiated into monkhood. They are : some who extol themselves, some who decry others, those who offer a pinchful of ashes to serve as antidote, and those who try to improve their luck again and again through propitiatory activity. They live like this in the Gramana order for many years, but discuss . not their lapses nor offer atonement, so that, passing away at a certain point in eternal time, they are born in Acyutakalpa among the valet gods as celestial beings. Their span of life there is 22 sagaropamas. They do not propitiate the next birth. The rest as before. 18 nihnavakAriyoM kA upapAta Rebirth of the Distorters se je ime gAmAgara jAva...saNNivesesu NiNhagA bhavaMti taM

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270 Uvavaiya Suutam Sh.41 jahA-bahurayA jIvapaesiyA avvattiyA sAmucceiyA dokiriyA terAsiyA abddhiyaa| ye jo grAma, Akara-namaka Adi ke utpatti-sthAna,...yAvat sannivezajhopar3iyoM se yukta bastI, athavA sArthavAha tathA senA Adi ke Thaharane ke sthAna meM nihnava-jinokta artha ke apalApaka hote haiM, jo isa prakAra haiM: bahurata-aneka samayoM ke dvArA hI kArya kI niSpatti mAnane vAle, jIva- . prAdezika-eka pradeza bhI kama ho, jIva jIvatva yukta nahIM kahA jA sakatA, ataeva jisa eka pradeza kI pUrNatA se jIva, jIva rUpa se mAnA jAtA hai, vahI eka-pradeza jIva hai, aisA mAnane vAle, avyaktika-samasta jagat avyakta hai, aisA mAnane vAle, sAmucchedika-naraka, tiryaJca Adi bhAvo kA pratikSaNa kSaya hotA hai, aise mata ko mAnane vAle, dvaikriya-zItalatA evaM uSNatA Adi kI anubhUtiyA~ eka hI samaya meM sAtha hotI haiM, aisI mAnyatA ., ko mAnane vAle, trairAzika-jIva, ajIva, aura no-jIva rUpa aisI tIna rAziyoM ko mAnane vAle, abaddhikA - karma jIva ke sAtha baMdhatA nahIM, vaha keMcula kI taraha jIva kA mAtra spaza kiye sAtha lagA rahatA hai, aise mata ko mAnane vaale| In the villages, towns, etc.. till sannivesas, there are the distorters, such as, those who believe that a work is done over a long time, those who believe that a space-point (pradesa) is itself the organism, those who believe that the universe cannot be expressed in words, those who believe that the infernal and other states are losing every moment, those who believe that two activities are simultaneously felt, those who believe in three fundamentals, and those who believe that the jiva is merely touched by karma and not intermingled with it. iccete satta pavayaNaNiNhagA kevala(laM) cariyAliMgasAmaNNA micchaTThiI bahUhiM asabbhAvubhAvaNAhiM micchattAbhiNivesehi ya

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271 uvavAiya suttaM sU0 41 appANaM ca paraM ca tadubhayaM ca vuggAhemANA vuppAemANA viharittA bahUI vAsAI sAmaNNapariyAgaM pAuNaMti / ve sAtoM hI nihnava jina pravacana--jaina siddhAnta yA vItarAga vANI kA apalApa karane vAle, athavA viparIta prapaNA karane vAle hote haiN| ve kevala caryA-bhikSA yAcanA, tathA liMga--rajoharaNa Adi cinhoM meM zramaNoM ke samAna hote haiN| ve mithyAdRSTi haiM bahuta se asadbhAva-jina kA astitva nahIM hai, aisI avidyamAna vastuoM kI nirAdhAra parikalpanA dvArA, mithyAtva ke abhiniveza dvArA, apane ko, dUsaroM ko, tathA sva-para ina donoM ko durAgraha-asatya kadAgraha meM DAlate hue, dRr3ha karate hue, jaina siddhAnta ke viruddha saMskAra jamAte hue bahuta varSoM taka zramaNa-paryAya-mahAvratamaya zramaNa-- jIvana yApana karate haiN| Those are the seven types who distort the code but who are monks in, their behaviour and external mark, who, because of their wrong outlook, generate wrong attitudes and falsehood in self, in others, in self and others, and. direct them thither, they live like monks for many years. _ pAuNittA kAlamAse kAlaM kiccA ukkoseNaM uvarimesu gevejjesu devattAe uvavattAro bhavaMti / tahiM tesi gatI ekkatosaM sAgarovamAiM tthitii| paralogassa annaaraahgaa| sesaM taM caiva // 19 // ve apane gRhIta paryAya kA pAlana kara mRtyu-kAla A jAne para dehatyAga kara utkRSTa UparI aveyaka devoM meM deva rUpa meM utpanna hote haiN| apane sthAna ke anurUpa vahAM unakI gati hotI hai| vahA~ unakI sthitiAyuSya parimANa ikatIsa sAgaropama pramANa hotI hai| ve paraloka ke ArAdhaka nahIM hote haiN| avazeSa varNana pUrvavat jAnanA cAhiye // 19 //

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272 Uvavaiya Suttam St. 41 Then at a point in eternal time, they pass away and are reborn in the upper Graiveyakas as celestial beings. The span of their life there is 31 sagaropamas. They propi-tiate not rebirth. The rest as before. 19. prativirata - aprativirata alpa ArambhiyoM kA upapAta Rebirth of people who are restrained, unrestrained and cause little harm, etc. se je ime gAmAMgara jAva... saNNivesesu maNuyA bhavaMti taM jahA - appAraMbhA appapariggahA dhammiyA dhammANuyA dhammiTThA dhammakkhAI dhammappaloiyA dhammapalajjaNA dhammasamudAyArA dhammaNaM ceva vitti kappemANA susIlA subvayA suppaDiyANaMdA ye jo grAma, Akara -- namaka Adi ke utpatti sthAna... yAvat sanniveza -- jhopar3iyoM se yukta bastI, yA sArthavAha, va senA Adi ke Thaharane ke sthAna meM manuSya hote, jo isa prakAra haiM : alpArambha - thor3I hiMsA se jIvanacalAne vAle, alpa parigraha - - parimita dhana-dhAnya Adi meM saMtoSa rakhane vAle, dhArmika - zruta -- cAritra rUpa dharma kA AcaraNa karane vAle, dharmAnugaAgamAnumodita dharma kA anusaraNa karane vAle, dharmiSTha - dharma meM prIti rakhane vAle, dharmAkhyAyI - dharma kA AkhyAnaM karane vAle, yA bhavya prANiyoM ko dharma kA svarUpa batAne vAle, athavA dharmakhyAti-dharma dvArA prasiddhi prApta karane vAle, dharmapralokI - dharma ko upAdeya rUpa meM dekhane vAle, dharmapraraMjana - dharma meM vizeSatayA anurakta rahane vAle, dharma samudAcAra-dharma kA samyak rUpa se AcaraNa karane vAle, dharmapUrvaka apanI jIvikA calAne vAle, suzIlala-uttama AcAra yukta, suvrata-zreSTha vrata se yukta, supratyAnanda - zubha bhAva ke sevana meM sadA prasannacitta rahane vAle / In the villages, towns, till sannivesas, there are men who do little harm, who have little accumulation of property,

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upavAiya suttaM sU0 41 273 who are pious, who pursue the spiritual path, who rate religion the highest, who preach religion, who consider religion to be palatable, who are dyed ( saturated) in religion, who mould conduct as prescribed in religion, who earn livelihood in a manner not contrary to the code, who are good in their behaviour, who practise what is right and who take delight in maintaining good attitude. sAhUhi~ ekaccAo pANAivAyAo paDivirayA jAvajjIvAe ekaccAo apaDibirayA evaM jaav...primghaao| ekaccAo kohAo mANAo mAyAo lohAo pejjAo kalahAo abbhakkhANAo pesuNNAo paraparivAyAo aratiratIo mAyAmosAo micchAdasaNasallAo paDivirayA jAvajjIvAe ekaccAo apddiviryaa| ve sAdhuoM ke pAsa--sAkSya se aMzataH-sthUla rUpa meM jIvana bhara ke liye hiMsA se prativirata -nivRtta hote haiM, aMzataH- sUkSma rUpa meM aprativirata* anivRtta hote haiM, isI prakAra...yAvat parigraha se, krodha se, mAna se, mAyA se, lobha se, preya-apragaTa mAyA va lobhajanita priya yA rocaka bhAva se, dveSa-avyakta mAna va krodha janita apriya yA aprIti rUpa bhAva se, kalahalar3AI-jhagar3A se, abhyAkhyAna--mithyA doSAropaNa se, paizunya-cugalI, tathA pITha pIche kisI ke hote-anahote doSoM kA pragaTIkaraNa, para parivAdanindA se, arati-mohanIya karma ke udaya ke pariNAma svarUpa saMyama meM arUci rakhanA, rati-mohanIya karma ke udaya ke pariNAma svarUpa asaMyama meM sukha mAnanA, mAyA-maSA--chalapUrvaka jhUTha bolanA, mithyA-darzana-zalya-mithyAvizvAsa rUpa kAMTe se sthUla rUpa meM jIvana bhara ke liye prativirata-nivata hote haiM aura sUkSma rUpa se aprativirata-anivRta hote haiN| Who under the advice of monks desist for a while from slaughter but not for their whole life, till acqumullation of property. They desist for a while from anger, 18 ..

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274 Uvavaiya Suttan Si. 41 pride, attachment, greed, lust, aversion, quarrel, rejection, slander, speaking ill of others, restlessness and non-restlessness, false-hood and the thorn of wrong faith by their mind, words and body, but not for their whole life. ekaccAo AraMbhasamAraMbhAo paDivirayA jAvajjIvAe . ekaccAo apddiviryaa| ekaccAo karaNakArAvaNAo paDivirayA jAvajjIvAe ekaccAo apddiviryaa| ekaccAo payaNapayAvaNAo paDivirayA jAvajjIvAe ekaccAo payaNapayAvaNAo apddiviryaa| aMzataH sthUla rUpa meM jIvana bhara ke liye Arambha-samArambha se prativirata-nivRta hote haiM, aMzataH. sUkSma rUpa. se aprativirata-anivRtta hote haiN| ve aMzataH sthUla rUpa meM jIvana bhara ke liye kisI kriyA ke karane-karAne se nivRta hote haiM, aura aMzataH sUkSma rUpa se anivRtta hote haiN| ve jIvana bhara ke liye aMzataH sthUla rUpa se pakAne, pakavAne se virata hote haiN| aMzataH sUkSma rUpa se avirata hote haiN| . Who desist in part from slaughter and from causing slaughter and in part do not desist, who desist in part from action and instigating action and in part do not desist, who desist in part from cooking and ordering others to cook and in part do not so desist, and like that for life. . ekaccAo koTTaNapiTTaNatajjaNatAlaNavahabaMdhaparikilesAo paDivirayA jAvajjIvAe ekaccAo apddiviryaa| ekaccAo vhANamaddaNavaNNagavilevaNasaddapharisarasarUvagaMdhamallAlaMkArAo paMDivirayA jAvajjIvAe ekaccAo apddiviryaa|

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uvavAiya suttaM sU0 41 275 ve aMzataH sthUla rUpa meM jIvana bhara ke liye kUTane, pITane, tarjitakar3e vacanoM dvArA bhartsanA karane, tAr3anA karane, thappar3a Adi ke dvArA pratAr3ita karane, vadha-prANa lene, bandha-rassI Adi se bAMdhane, parikleza-pIr3A vyathA dene se prativirata-nivata hote haiN| aMzataH sUkSma rUpa se aprativirataanivRta hote haiN| ve aMzataH sthUla rUpa meM jIvana bhara ke liye snAna, mardana, barNaka, vilepana, zabda, sparza, rasa, rUpa, gandha, mAlA aura alaMkAra se nivRtta hote haiM aura aMzataH sUkSma rUpa se anivRtta hote haiM / Who keep aside in part from activities like beating, hurting, rebuking, giving a slap, killing, binding with a rope, and causing pain, and in part do not so desist, and like that for life, who desist in part from bath, rubbing, painting, besmearing, sound, touch, taste, shape, smell, garlands and ornaments, and in part do not so desist, and like that for life. jeyAvaNe tahappagArA sAvajjajogobahiyA kammaMtA parapANapariyAvaNakarA kajjaMti taMo jAva...ekaccAo apaDivirayA taM jahA--samaNovAsagA bhavaMti / ___ isI prakAra aura bhI nindanIya, pApAtmaka pravRtti se yukta, chala-prapaMca ke prayojana se yukta, dUsaroM ke prANoM ko kaSTA pahuMcAne vAle karma karate haiM / unase...yAvat jIvana bhara ke lie aMzataH sUkSma rUpa se aprativirata-anivata hote haiM jaise ki zramaNopAsaka--zrAvaka hote haiM / And likewise, from many sinful and condemnable deeds, they desist in part, and in part do not so desist, from deceit and crookedness, or anything which is painful to others, they desist in part, and in part do not so desist, like the followers of Bramana path.

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276 Uvavaiya Suttam Sh. 41 AsavasaMvaranijjara . abhigayajIvAjIvA uvaladdhapuNNapAvA kiriyA ahigrnnbNdhmokkhkuslaa| jinhoMne jIva, ajIva Adi padArthoM ke svarUpa ko aneka dRSTiyoM se bhalIbhAMti samajhA hai, puNya aura papa ke antara-rahasya ko pUrNataH jAnA haiprApta kiyA hai aura ve Azrava, saMbara, nirjarA, kriyA, adhikaraNa, bandha tathA mokSa meM kuzala-pravINa haiM arthAt jinhoMne ina saba ko bhalI-bhAMti . avagata kiyA hai| Who are well acquainted with the distinction between soul and non-soul ( matter ), who have realised the distinction between virtue and vice, who know well how to check the influx of fresh karma, who have partly uprooted their karmas, 'who know activities, instruments, bondage and liberation. asahejjAo devAsuraNAgasu vannajakkharakkhasakinnarakiMpurisagarulagaMdhavvamahoragAiehiM devagaNehiM niggaMthAo pAvayaNAo annikkmnnijjaa| jo kisI dUsare kI sahAyatA ke icchuka nahIM hai--Atma nirbhara haiM, jo deva-vaimAnika deva, asura, nAga kumAra-bhavana pati jAti ke deva, suvarNajyotiSka deva, yakSa, rAkSasa, kinnara, kiMpuruSa-vyantara jAti ke deva, garUr3asuvarNa kumAra, gandharva-mahoraga-vyantara devavizeSa, Adi devoM dvArA nirgranthapravacana-prANI kI antarvartI granthiyoM ko chur3Ane vAlA AtmAnuzAsanamaya upadeza se anatikramaNIya-vicalita nahIM kiye jA sakane yogya hai / Who are not desirous of any help from others, who are never swayed from the teachings of the Nirgranthas by the words of the gods, Asurakumaras, Nagakumaras, Jyotiskas, Yaksas, Raksasas, Kinnaras, Kimpurusas, Garrdas, *Gandharvas, Mahoragas.

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277 uvavAiya suttaM sU0 41 NiggaMthe pAvayaNe NissaMkiyA NikkhaMkhiyA nivvitigicchA laTThA gahiyA pucchiyaTThA abhigayaTThA viNicchiyaTThA aTThamiMja - pemANurAgarattA ayamAuso ! NiggaMthe pAvayaNe aTTha e ayaM paramaTTa sese aNaTThe / ve nirgrantha pravacana meM niHzaMkita -- saMdeha - rahita, niSkAMkSita - AkAMkSA rahita, nirvicikitsa - - vicikitsA / saMzaya rahita, labdhArtha - zruta cAritra rUpa dharma ke yathArtha svarUpa ko prApta kiye hue, gRhItArtha -- artha ko grahaNa kiye hue, pRSTArtha - prazna pUcha kara use sthira kiye hue, abhigatArtha -- artha ko vividhavivakSAo se vidita kiye hue, vanizcitArtha - dharma ke yathArtha svarUpa meM vizeSa rUpa se nizcayAtmaka buddhi rakhane vAle, hote haiM / jinakI asthi aura majjA taka nirgrantha pravacana ke prema evaM anurAga se raMgI huI hai| unakA yaha sunizcita vizvAsa hai arthAt antarghoSa hai : he AyuSyan ! nirgranthapravacana hI artha - prayojana bhUta hai, isake atirikta anya anartha - a (jana bhUta hai / Who have no doubt in the words of the Nirgranthas, who have no inclination about the tenets of others (heretics) and their promised outcome, who have obtained the real meaning, who have accepted the meaning, who have acquired the meaning by questions, who have known the meaning from diverse standpoints, who are fully firm about the meaning, whose bones and marrows are dyed with the words of the Nirgranthas, and who hear within themselves, 'Oh beloved of the gods! For separating the sensient from the insensient, the words of the Nirgranthas, are the guide, the supreme guide, the rest being trash.' UsiyaphalihA avaMgu yaduvArA ciyattaMteuraparagharadArappavesA cauddasamuddiTThapuNNamAsiNIsu paDipuNNaM posahaM sammaM aNupAlettA samaNe

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278 Uvavaiya Suttam Su. 41 NiggaMthe phAsuesaNijjeNaM asaNapANakhAimasAimeNaM vatthapa DiggahakaMbalapAyapu chaNaNaM osahabhe sajjeNaM paDihAraeNa ya pIDhaphalagasejjA - saMthAraeNaM paDilAbhamANA vihati / 3 ve unnata sphaTika ke sadRza nirmala cittavAle, apAvRtadvAra - jinake ghara ke daravAje kabhI bhI banda nahIM rahate hoM arthAt khule rahate ho, tyaktAntaHpura gRhadvAra praveza - sabhya janoM ke AvAgamana ke kAraNa ghara ke bhItarI bhAga meM unakA praviSTa honA, jinheM priya lagatA ho athavA antaHpura meM jina kA praveza prItikara ho, ve caturdazI, aSTamI, amAvasyA aura pUrNimA ke dina pratipUrNa - paripUrNa pauSadha- AtmA kI puSTi ke liye AhAra, abrahma Adi cAra taraha ke tyAga kI eka aharniza kI sAdhanA kA samyak rUpa se -- nirdoSapUrvaka anupAlana karate huye, zramaNa-nirgranthoM ko prAsuka - acitta, eSaNIya - grahaNa karane yogya nirdoSa, azana, pAna, khAdya, svAdya, AhAra, vastra, pAtra, kambala, pAda procchana, auSadha - jar3I bUTI Adi vanauSadhi yA eka dravyAzrita vastu, bhaiSaja - taiyAra auSadhi yA aneka dravyoM kI samudAya rUpa vastu, pratihArika -- lekara vApasa lauTA dene yogya vastu, pATa, bAjoTa, nivAsa-sthAna bichAne ke liye ghAsa Adi dvArA pratilAbhita karate hue vihAra karate haiM - jIvana-yApana karate haiM / Whose heart is as stainless as crystal, who never shut their doors, whose entry into any one's harem, household or door is welcome, who practise with purity pausadha (living temporarily like a monk) on every fourteenth, eighth, newmoon and full-moon days and provide pure and blemish-free food, drink, dainties and delicacies, cloth, bowls, blanket, duster, medicine ( single object ), medicine ( compound ) and objects returnable after use, such as, cushion, stool, residence and wooden plank to lie upon, and live on like this. viharitA bhattaM paccakkhati / te bahUI bhattAI aNasaNAe chediti / chedittA Aloiya paDikkaMtA samAhipattA kAlamAse

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uvavAiya suttaM sU0 41 279 kAlaM kiccA ukkoseNaM accue kappe devattAe uvavattAro bhavaMti / tahiM tesiM gaI bAvIsaM sAgarovamAI tthiii| aaraayaa| sesaM taheva // 20 // isa prakAra jIvana-yApana kara ve antataH AhAra kA tyAga karate haiM, bahuta se bhojana-kAla anazana-nirAhAra dvArA vicchinna kara dete haiM arthAt bahuta dinoM taka binA khAye-pIye rahate haiN| vaisA kara ve pApa-sthAnoM kI AlocanA aura pratikramaNa karate haiN| yoM samAdhi--zAnti, citta-vizuddhi prApta kara mRtyukAla A jAne para deha tyAga kara utkRSTa rUpa se acyuta kalpa nAmaka bArahaveM devaloka meM devarUpa se utpanna hote haiN| apane sthAna ke anusAra vahAM una kI gati hotI hai| vahAM una kI sthiti-AyuSya-parimANa bAIsa sAgaropama pramANa hotI hai| ve paraloka ke ArAdhaka hote haiN| avazeSa varNana pUrvavat jAnanA caahiye| // 20 // At appropriate time, they practise fast and miss many a meal, discuss, make atonement and enter into trance, then at a point in eternal time, they pass away to be born in Acyutakalpa as celestial beings, with a span of life as long as twenty-two sagaropamas. They propitiate the next birth. The rest as before. 20 anArambhioM kA upapAta Rebirth of those who kill not etc. . se je ime gAmAgara jAva...saNNivesesu maNuA bhvNti| taM jahA-aNAraMbhA apariggahA dhammiyA jAva...kappemANA susIlA suvvayA supaDiyANaMdA sAhU savvAo pANAivAAo paDivirayA

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280 Uvavaiya Suttamin Sq. 41 jAva...savvAo pariggahAo paDivirayA savvAo kohAo mANAo. mAyAo lobhAo jAva...micchAdasaNasallAo pddiviryaa| . jo ye grAma, Akara-namaka Adi ke utpatti-sthAna,...yAvata sannivezajhopar3iyoM se yukta bastI, tathA sArthavAha, senA Adi ke Thaharane ke sthAna meM manuSya hote haiM, jo isa prakAra haiM : anArambha--Arambha . se rahita, aparigraha-parigraha se rahita, dhArmika--zruta aura cAritra rUpa dharma kA AcaraNa karane vAle,...yAvat dharmapUrvaka AjIvikA calAne vAle, suzIla-- uttamazIla-AcAra yukta, suvrata-zreSTha vrata yukta, supratyAnanda-AtmaparituSTa, ve sAdhuoM ke pAsa-sAkSya se saba prakAra kI prANAtipAta-hiMsA se prativirata-nivRtta ho cuke haiM...yAvat saMpUrNata:-saba prakAra ke parigraha se nivRtta ho cuke haiN| sampUrNataH krodha se, mAna se, mAyA se aura lobha se... yAvat mithyA darzana zalya-mithyA-vizvAsa rUpa kAMTe se prativirata-nivRtta : ho cuke haiN| . In the villages, towns, till sannivesas, there are human beings, who kill not, accumulate not, who abide by the code of conduct, till who act according to religious prescription, who bear a good conduct, good vow, good attitude in which they take delight, who have enthusiasm, who are honest, who are wholly desisted from killing, from accumulation, till from anger, pride, attachment, greed, till thorn of wrong faith, who have separated the activities of their mind, words and body from these. savvAo AraMbhasamAraMbhAo pddiviryaa| savvAo karaNakArAvaNAo paDivirayA / savvAo payaNapayAvaNAo pddiviryaa| savvAo kuTTaNa-piTTaNa-tajjaNa-tAlaNa-vahabaMdha-parikilesAo pddiviryaa| savvAo NhANa-maddaNa-vaNNagavilevaNa saddapharisa-rasarUvagaMdha-mallAlaM-kArAo pddiviryaa| jeyAvaNNe tahappagArA sAvajja

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uvavAiya suttaM sU0 41 281 jogovahiyA kammaMtA parapANapariyAvaNakarA kajjati taovi paDivirayA jaavjjiivaae| sarvata:-saba prakAra ke AraMbha-samAraMbha se prativirata-nivRtta ho cuke haiM, karane evaM karAne se sarvathA nivRta hote haiM, pakAne tathA pakavAne se sampUrNataH nivRtta hote haiM, ve sampUrNa rUpa meM kUTane-pITane tajita karanekar3e vacanoM dvArA bhartsanA karane, tAr3anA karane, thappar3a Adi ke dvArA pratAr3ita karane, vadha-prANa lene, bandha-rassI Adi se bAMdhane, parikleza-kisI ko kaSTa dene se prativirata-nivRta hote haiN| ve snAna, mardana, varNaka, vilepana, zabda, spaza, rasa, rUpa, gandha, mAlA tathA alaMkAra se sampUrNataH prativiratanivRtta hote haiM isI prakAra aura bhI pApAtmaka pravRttiyoM se yukta, kapaTapUrNa prapaMca yukta, dUsaroM ke prANoM ko kaSTa-vyathA pahuMcAne vAle kamAMzoM ko karate haiN| unase bhI ve jIvana bhara ke liye nivRtta hote haiN| They are desisted in all respects from slaughter, from torturing others and ordering others to do the same, from cooking and ordering others to cook, from beating and hurting and ordering others to do the same, from abusing, beating, killing, tying, causing grief or obstruction, desisted in all respects from bath, rubbing, painting, besmearing, from sound, touch, taste, shape and smell, from garlands and ornaments, and they have wholly separated themselves from those who indulge in torturing others and in activities involving deception, cunning, and this for whole life. se jahANAmae aNagArA bhavaMti-IriyAsamiyA bhAsAsamiyA ... jAva...iNameva NiggaMthaM pAvayaNaM puraokAuM viharaMti / tesi NaM bhagavaMtANaM eeNaM vihAreNaM viharamANANaM atthegaiyANaM aNaMte jAva... kevalavaraNANadaMsaNe samuppajjai /

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282 Uvavaiya Suttarm Su.41 jaise ki koI anagAra-zramaNa aise hote haiM. jo I-gamana, halana, calana Adi kriyA, bhASA meM samita-samyak rUpa se pravRtta arthAt yatanAzIla hote haiM...yAvat nirgrantha-pravacana-vItarAga deva kI vANI, jinezvara kI AjJA ko sammukha rakhate hue vicaraNa karate haiM arthAt aise parama-pAvana AcAra yukta jIvana kA samyak rUpa se nirvAha karate haiN| isa prakAra kI caryA dvArA saMyamI jIvana kA nirvAha karane vAle una bhagavanta-pUjanIya zramaNoM meM se kaiyoM ko ananta antarahita yA ananta-padArtho ke yathArtha svarUpa... .. yAvat kevala jJAna aura kevala darzana samutpanna hotA hai| For instance, there may be some monks who are homeless, who follow the prescribed code in movement, in their speech, till who live on keeping in view the words of the Nirgranthas. Some from among those, while living as aforesaid, come to acquire supreme knowledge and faith.. te bahUI vAsAiM kevalipariyAgaM pAuNaMti / pAuNittA bhattaM paccakhaMti / paccakkhittA bahUI bhattAI * aNasaNAI chedenti / chedittA jassaTTAe korai NaggabhAve aMtaM kareMti / . ve bahata varSoM taka kevalI-paryAya kA pAlana karate haiM arthAt kaivalyaavasthA meM vicaraNa karate haiN| ve apanI gRhIta paryAya kA pAlana kara antataH AhAra kA tyAga karate haiN| parityAga kara bahuta se bhojana-kAla anazana dvArA vicchinna karate haiN| arthAt bahuta dinoM taka nirAhAra rahate haiN| vaisA kara jisa lakSya ke liye nagna bhAva-zArIrika saMskAroM ke prati anAsakti-audAsInya-virakta bane the...yAvat saba duHkhoM ko anta-vinaSTa kara dete haiN| Then they live for many years in that state, the state of a Kevalin or Omniscient personality, after which they enter into

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uvavAiya suttaM sU0 41 283 a long fast, missing many a meal to attain the goal for which they underwent hardships, till end all misery. jesipi ya NaM egaiyANaM No kevalavaranANadaMsaNe samuppajjai te bahuiM vAsAiM chaumatthapariyAgaM paaunnNti| pAuNittA AbAhe uppaNNe vA aNuppaNNe vA bhattaM paccakkhaMti / te bahuI bhattAI aNasaNAe chedeti / chedittA jassaTThAe kIrai NaggabhAve jAva... tamaTThamArAhittA carimehiM UsAsaNIsAsehiM aNaMtaM aNuttaraM nivvAghAyaM nirAvaraNaM - kasiNaM paDipuNNaM kevalavaraNANadasaNaM uppADiti / tao pacchA sijjhihiMti jAva...aMttaM karehiti / jina kaiyoM-katipaya zramaNoM ko kevala-jJAna aura kevala-darzana samutpanna nahIM hotA hai ve bahuta varSoM taka chadmastha-paryAya-kaviraNa se yukta avasthA meM vicaraNa karate hue saMyama kA pAlana karate haiM arthAt adhyAtmasAdhanA meM saMlagna rahate haiN| ve apane gRhIta paryAya kA pAlana kara phira * kisI AbAdha-rogAdi vighna ke utpanna hone para athavA na hone para bhI ve AhAra kA tyAga kara dete haiN| ve bahuta se bhojana-kAla anazana-nirAhAra dvArA vicchinna karate haiN| anazana sampanna kara jisa lakSya ke liye nagna bhAvazArIrika saMskAroM ke prati anAsakti yA jisa lakSya kI prApti hetu adhyAtmamArga svIkAra kiyA, use ArAdhita kara-pUrNa kara apane antima ucchavAsaniHzvAsa meM ananta-ananta padArthoM ko jAnane vAlA yA anta-rahita, anuttara- sarvAdhika zreSTha nirvyAghAta - vyavadhAna rahita yA bAdhA-mukta, nirAva Na--AvaraNoM se rahita, kRtsna savarthigrAhaka, pratipUrNa-apane samasna avibhAgI aMzoM sa samAyukta, kevala-jJAna, kevala-darzana prApta karate haiN| ve usa ke bAda siddha hote haiM.. yAvat saba duHkhoM kA anta karate haiN| And those who fail to attain the state of supreme knowledge and faith, they continue to live as chadmasthas, with a cover of

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284 Uvavaiya Suttam Su.41 karma, after which they may or may not have the obstruction from some disease, and they give up their food and drink, and having passed many days without food and drink missing maoy a meal, they too attain the goal for which they gave up clothing, etc., and at the time of their throwing out the last breath, they attain the supreme knowledge and faith, infinite, unprecedented, unobstructed, uncovered, complete and full, are perfected, till end all misery. egaccA puNa ege bhayaMtAro puvvakammAvaseseNaM kAlamAse kAlaM kiccA uskoseNaM savvaTThasiddhe mahAvimANe devattAe uvavattAro bhavaMti / tahiM tesiM gaI tettIsaM sAgarovamAiM tthiii| aaraahgaa| sesaM taM ceva // 21 // kaI eka hI bhava karane vAle arthAt bhaviSya meM kevala eka bAra manuSya-zarIra ko dhAraNa karane vAle, bhagavanta-anuSThAna-vizeSa kA sevana karane vAle, athavA bhayatrAtA--saMyama-sAdhanA ke dvArA saMsAra-bhaya se svayaM kA paritrANa karane vAle ( zramaNa jina ke ) pUrva saMcita koM meM se kucha kSaya avazeSa hai arthAt kSINa hote hue karmoM meM se avaziSTa rahe hue karma, una ke kAraNa mRtyukAla A jAne para maraNa prApta kara-deha tyAga kara utkRSTa sarvArthasiddha mahAvimAna meM deva. rUpa meM utpanna hote haiN| apane pada ke anurUpa vahAM unakI gati hotI hai| unakI sthiti-AyuSya-parimANa taitIsa sAgaropama pramANa batalAI gaI hai| ve paraloka ke ArAdhaka hote haiN| avazeSa varNana pUrvavat jAnanA cAhiye // 21 // And maybe someone, who in a future life, takes for the last time the body of a human being, fulfils certain practices and assumes safe-guard against fear, because of some karma not yet extinct in the bunch of other karma which are fast fading out, is born as a being in the great vimana called

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uvavAiya suttaM sU0 41 285 Sarvarthasiddha, where the span of stay is as long as 33 sagaropamas. They propitiate next birth. The rest as before. 21 sarva kAma viratoM kA upapAta Rebirth of those who are desisted from all desires se 'je ime gAmAgara jAva.. saNNivesesu maNuA bhavaMti / taM jahA-savvakAmavirayA savvarAgavirayA savvasaMgAtItA savvasiNehAtikkaMtA akkohya NikkohA khINakkohA evaM mANamAyAlohA aNupugveNaM aTThakammapayaDIo khavettA uppiM loyaggapaiTANA havaMti / / 22 / / 41 // ye jo grAma, Akara-namaka Adi ke samutpatti-sthAna,...yAvat manuSya hote haiM, jo isa prakAra haiM : sarvakAmavirata-samasta zabda, varNa, gandha Adi kAmya-viSayoM se nivRtta yA una meM utsukatA na rakhanA, sarvarAga virata-saba prakAra ke rAgAtmaka pariNAmoM se haTe hue, sarva saMgAtIta saba prakAra kI AsaktiyoM se nivRtta, sarvasnehAtikrAnta-saba prakAra ke premAnurAga se vimukta-rahita, akrodha-krodha ko viphala karane vAle, niSkrodhakrodha kA udaya hI nahIM hone denA yA jinheM krodha AtA hI nahIM hai, kSINa krodha-antaraMga-samarAMgaNa meM krodha niHzeSa kara denA yA jina kA krodha-kaSAya-krodha mohanIya karma kSINa-kSaya ho gayA hai, isI prakAra jina ke mAna, mAyA aura lobha vismata ho gaye hoM, ve AThoM karma-prakRtiyoM kA kramazaH kSaya karate hue loka ke agra bhAga meM pratiSThita avasthita hote haiMmokSa prApta karate haiM // 22 // 41 // In the villages, towns, till sannivejas, there may be men who are desisted from all desires, from all attachments, from

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286 Uvavaiya Suttam sa. 42 all relations with the world, from all affection, who are capable to baffle all anger, who are able not to let anger come up, who have made the existence of anger insignificant, and likewise with pride, attachment, greed, who reduce the eight types of karma to insignificance, they are lodged at the crest of the universe. 22, 41 kevalisa mudghAta ke pudgala Matter of Kevali-transformation gautama : aNagAre NaM bhaMte ! bhAviappA kavalisamugghAeNaM samohaNittA kevalakappaM loyaM phusittA NaM ciTThai ? mahAvIra : haMtA citti|.. gautama : se NUNaM bhaMte ! kevalakappe loe, tehiM NijjarApoggalehiM phuDe ? mahAvIra : haMtA phuDe / gautama : chaumatthe NaM bhaMte ! maNusse ,tesiM NijjarApoggalANaM kiMci vaNeNaM vaNaM gaMdheNaM gaMdhaM raseNaM rasaM phAseNaM phAsaM jANai pAsai ? . mahAvIra : goyamA ! No iNa8 sama? / gautama : se keNa?NaM bhaMte ! evaM buccai--chaumatthe NaM maNusse tesiM NijjarApoggalANaM No kiMci vaNeNaM vaNNaM jAva... jANai pAsai ? mahAvIra : goyamA ! ayaM NaM jaMbuddIve dIve savvadIvasamuddANaM savvabhaMtarae savvakhuDDAe vaTTe tellapUyasaMThANasaMThie vaTTe rahacakkavAlasaMThANasaMThie vaTTe pukkharakaNNiyAsaMThANasaMThie va? paDipuNNacaMdasaMThANasaMThie ekkaM joyaNasayasahassaM AyAmavikhaMbheNaM

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uvavAiya suttaM sU0 42 287 tiNNi joyaNasayasahassAiM solasasahassAI doNNi ya sattAvIse joyaNasae tiNNi ya kose aTThAvIsaM ca dhaNusayaM terasa ya aMgulAI addhaMguliyaM ca kiMci visesAhie parikkheveNaM paNNatte / gautama : he bhagavan ! bhAvitAtmA-vizuddhAtmA-adhyAtma mArga kA anusA anagAra-zramaNa kevali samudghAta dvArA-mukti ke nikaTa adhikArI AtmA ke pradezoM se sambaddha karmoM kI sAmyAvasthA ke liye hone vAlI eka viziSTa prakAra kI svAbhAvika Atmika prakriyA yA Atma pradezoM ko zarIra se bAhara nikAla kara, vistRta hokara kyA sampUrNa loka kA sparza kara sthita hote haiM ? mahAvIra : hA~ gautamaM ! sthita hote haiM-rahate haiN| gautama : he bhagavan ! una nirjarA pradhAna-karmAvasthA ko prApta nahIM hue pudgaloM se-khire hue pudgaloM se samUcA loka spRSTa hotA hai ? . mahAvIra : hA~ gautama, aisA hotA hai| gautama : he bhagavan ! chamastha-aSTavidha karmAvaraNa yukta yA kevalajJAna se rahita manuSya kyA una nirjarA pradhAna pudgaloM ke kiJcita varNa rUpa se varNa ko, gandha rUpa se gandha ko, rasa rUpa se rasa ko, aura sparza rUpa se sparza ko jAnatA hai, dekhatA hai ? mahAvIra : he gautama ! yaha Azaya saMgata nahIM hai, arthAt aisA saMbhava nahIM hai| . . ___ gautama : he prabho! yaha kisa Azaya-abhiprAya se kahA jAtA hai ki chadmastha-vyakti una akamavisthAprApta pudgaloM-khire hue pudgaloM ke varNa rUpa se varNa ko, gandha rUpa se gandha ko, rasa rUpa se rasa ko tathA sparza rUpa se sparza ko kiJcit jarA bhI nahIM jAnatA hai, nahIM dekhatA hai ? __ mahAvIra : gautama ! yaha jambUdvIpa nAmaka dvIpa sabhI dvIpa samudroM ke bilakula bIcobIca sthita hai| yaha AkAra meM saba se choTA hai, gola hai| tela meM pake hue pUrya ke sadRza gola hai| yaha jambUdvIpa ratha ke pahiye ke AkAra ke samAna gola hai| kamala-kaNikA-kamala ke bIja-koSa ke samAna golAkAra haiN| pUrNa candra ke AkAra ke sadRza gola hai| yaha

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288 Uvavaiya Suttam Su. 42 ( jambUdvIpa ) eka lAkha yojana- pramANa lambA aura caur3A hai| isakI paridhi tIna lAkha solaha hajAra do sau sattAisa yojana tIna kosa eka sau aTThAIsa dhanuSa tathA sAr3he teraha aMgula se aura kucha adhika batalAI gaI hai| Gautama : Bhante! Does a pure-hearted monk expand himself and be in touch with the entire universe through . kevali samudghata ? Mahavira : Yes, he does. Gautama : Bhante! Is the entire universe covered by .. pudgala (matter) which is scattered in the process ? Mahavira : Yes, it is. Gautama : Bhante ! Is it possible for a novice (chadmastha), * who is not equipped with kevala-knowledge, to know and to see colour, smell, taste, touch of the scattered matter as above? Mahavira : No, it is not possible. Gautama : Bhante! Why do you say so etc. ? Mahavira : Gautama ! Jambudvipa, which is at the centre of all the isles (continents) and oceans and is the smallest, is round like a pud (a sweet cake), like a chariot-wheel, like the central seed-stand of a lotus, like the full-moon. It has the dimension of 1 lakh yojanas in length as well as breadth, with a circumference which is slightly more than 3, 16, 227 yojanas, 3 krosas, 128 dhanus and 13 angulas (fingers ) . deveNaM mahiDDIe mahajuie mahamba ke mahAjase mahAsukkhe mahANubhAve savilevaNaM gaMdhasamuggayaM giNhai / giNhittA taM avadAi / avadAlitA jAva... iNAmevattikaTTu kevalakappaM jaMbuddIvaM tihiM accharANivAehiM tisattakhutto aNupariaTTittA NaM havvamAgacchejjA / seNU goyamA ! se kevalakappe jaMbuddIve dIve tehiM ghANapogale hiM phuDe ?

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uvavAiya suttaM sU0 42 289 gautama : haMtA phuDe / mahAvIra : chaumatthe NaM goyamA! maNusse tesiM ghANapoggalANaM kiMci vaNNeNaM vaNNaM jAva...jANaMti pAsaMti ? gautama : bhagavaM! No iNa8 sm8| mahAvIra : se teNa?NaM goyamA ! evaM vuccai chaumatthe NaM maNusse tesi NijjarApoggalANaM no kiMci vaNNeNaM vaNNaM jAva... jANai pAsai / e suhumA NaM te poggalA pnnnnttaa| samaNAuso ! savvaloyaMpi ya NaM te phusittA NaM ciTThati / eka atyanta RddhimAna, parama dyutimAna, atyadhika balavAna, mahAna yazasvI, bahuta sukhI, vizeSa prabhAvazAlI, deva candana, kesara Adi vilepana ke yogya sugandhita dravya se paripUrNa bhare hue Dibbe ko letA hai| use lekarakholatA hai| kholakara...yAvat usa sugandhita dravya ko sarvatra bikheratA huA, tIna bAra cuTakI bajAne jitane samaya meM sampUrNa jambUdvIpa nAmaka dvIpa kI ikkIsa bAra parikramAe~ kara turanta A jAtA hai| to he gautama! kyA .. samagra jambUdvIpa una ghANa pudgaloM-sugandhita paramANuoM se spRSTa-vyApta ho jAtA hai ? . gautama : hA~ bhagavan ! ho jAtA hai / mahAvIra : he gautama ! kyA chadmastha-viziSTa jJAna-kevala jJAna se rahita yA karmAvaraNa yukta manuSya ghANa pudgaloM-sugandhita-paramANugoM ko varNa rUpa se varNa...yAvat Adi ko jarA bhI jAnatA hai, dekhatA hai ? gautama : bhagavan ! aisA saMbhava nahIM hai / mahAvIra : gautama ! isI abhiprAya se yaha kahA jAtA hai ki chadmasthakamaviraNa se yukta manuSya una nirjarApradhAna-khire hue pudagaloM ke vaNaM rUpa se varNa ko...yAvata Adi ko jarA bhI nahIM jAna pAtA hai, nahIM dekha pAtA hai| AyuSmAna zramaNa ! ve sampUrNa loka ko spRSTa-sparza kara sthira rahate haiN| 19 .

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290 Uvavaiya Suttarm Sa. 42 ____A god who has great fortune, great glow, great strength, great fame, great happiness and great heart, opens a box containing scented cream and moves round the whole of Jambudvipa twenty-one times in as much time as is taken by two fingers rubbed together thrice to make a sound and returns quickly. Then Gautama, does that smell pervade the whole of Jambudvipa ? Gautama : Yes, it does. Mahavira : Gautama ! Does an ordinary man know and see that scented cream ? Gautama : No, that is not possible. Mahavira : On the same ground, it has been said that an ordinary man does not know nor see the matter which is scattered in the process. This is so because matter is so minute and fine. And, oh long-lived monk, matter particles remain there touching the whole universe. kevalI samudghAta kA kAraNa . , Causes of Revali-Samudghata gautama : kamhA NaM bhaMte ! kevalI samohaNaMti ? kamhA NaM kevalI samugghAyaM gacchaMti ? mahAvIra : goyamA ! kevalINaM cattAri kammaMsA apalikkhINA bhavaMti / taM jahA-veyaNijja AuyaM NAmaM guttaM / savvabahue se veyaNijje kamme bhavai / savvatthove se Aue kamme bhavai / visamaM samaM karei baMdhaNehiM ThiIhi y| visamasamakaraNayAe baMdhaNehiM ThiIhi ya evaM khalu kevalI samohaNaMti / evaM khalu kevalI samugghAyaM gacchaMti /

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uvavAiya sutaM sU0 42 gautama : savve viNaM bhaMte! mahAvIra : No iNa sama | 291 kevalI samugdhAyaM gacchati ? akittA NaM samugdhAyaM aNaMtA kevalI jiNA / jarAmaraNaviSyamukkA siddhiM varagaI gayA || 1 gautama : he prabho ! kevalI kisa kAraNa se samudghAta - Atma pradezoM ko zarIra se bAhara nikAla kara vistIrNa karate haiM-- phailAte haiM ? kisa kAraNa, phaile hue Atma pradezoM kI sthiti ko prApta karate haiM ?. karmAza sampUrNa rUpa meM mahAvIra : gautama ! kevaliyoM ke ye cAra aparikSINa hote haiM - sarvathA kSINa nahIM hote haiM, jo isa prakAra haiMvedanIya, AyuSya, nAma aura gotra / ina cAra karmoM meM vedanIya karma saba se adhika hotA hai / AyuSya karma saba se kama hotA hai / bandhana - pradeza bandha aura anubhAga bandha, tathA sthiti dvArA viSama-una karmoM ko ve sama karate haiM / isa prakAra kevalI bandhena evaM sthiti dvArA viSama karmoM ko * sama karane ke liye AtmapradezoM ko vistIrNa karate haiM-- unheM phailAte haiM / arthAt samudghAta karate haiM / ve samudghAta ko prApta hote haiM / gautama : bhagavan ! kyA sabhI kevalI samudghAta ko prApta hote haiMsamudghAta karate haiM arthAt Atma pradezoM ko vistIrNa karate haiM ? mahAvIra : gautama ! yaha Azaya saMgata nahIM haiM - aisA nahIM hotA hai / samudghAta kiye binA hI ananta kevalI - jina vItarAga ( janma ), jarA - vRddhAvasthA tathA mRtyu se sarvathA rahita hokara siddhi - siddhAvasthA rUpa sabase utkRSTa gati ko prApta hue haiM // 1 Gautama Bhante! Why does the Kevali spread the space-points of his soul? What is the reason for which he does so ? Mahavira : Gautama ! In the case of the Kevalis, four

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292 Uvavaiya Suttam Su. 42 types of karma are not wholly uprooted, viz., those giving experience, life-span, name and lineage. Of these, the highest is karma giving experience and the lowest is karma giving life-span. They have to equal their karma giving experience which is pretty high with life-span. This they do through a vigorous and sudden transformation called samudghata, Gautama : Bhante! Is it necessary for each and every. Kevali to undergo this vigorous and sudden transformation ? Mahavira : No, this is not so. For, it is said, without undertaking samudghata, many a Kevali Jina has been liberated from life and death, to attain perfection. 1 kevalI samudghAta kA svarUpa Nature of Kavali-Samudghata gautama : kai samae NaM bhaMte! AujjIkaraNe paNNatte ? mahAvIra : goyamA ! asaMkhejjasamaie aMtomuhuttie paNNatte / gautama : kevalI samugdhAe NaM bhaMte ! kaisamaie paNNatte ? mahAvIra : goyamA ! aMTUsamaie paNNatte / taM jahA - paDha samae daMDa karei / biie samae kavADaM karei / taIe sama maMthaM karei / cautthe samaye loyaM pUrei / paMcame samae loyaM paDisAharai / chaTTa samae maMtha paDisAharai / sattame samae kavADa paDasAharai / aTTame samae daMDaM paDisAharai / paDisAharittA tao pacchA sarIratthe bhavai ! gautama : bhagavan ! AvarjIkaraNa - karma pudgaloM ko udayAvasthA kA prakriyAkrama kitane samaya kA batalAyA gayA hai ?

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293 uvavAiyaH suttaM sU0 42 mahAvIra : gautama! vaha asaMkhyAta samayavartI antarmuhUrta kahA gayA hai| gautama : bhagavan ! kevalI samudghAta kitane samaya kA batalAyA gayA hai ? mahAvIra : gautama ! kevalI samudghAta-AtmapradezoM ko deha se nikAlanA, ATha samaya kA kahA gayA hai| jo isa prakAra hai-prathama samaya meM kevalI apane Atma pradezoM ko vistIrNa kara daNDa ke AkAra meM karate haiM arthAt pahale samaya meM unake Atma pradeza UMce evaM nIce loka ke anta taka prasRta ho kara-daNDAkAra ho jAte haiN| dUsare samaya meM ve kevalI daNDAkAra meM bane hue Atma pradezoM ko vistIrNa kara kapATa ke AkAra meM karate haiN| arthAta una ke Atma pradeza pUrva dizA evaM pazcima dizA meM prasRta hokara-phaila kara kapATa ke sadRza AkAra dhAraNa kara lete haiN| tIsare samaya meM kevalI kapATa ke AkAra kI taraha bane hue una Atma pradezoM ko uttara tathA dakSiNa dizA meM vistIrNa karate haiM, jisa se ve mathAnI kA AkAra le lete haiN| * arthAta ve manthanAkAra dhAraNa kara lete haiN| cauthe samaya meM kevalI loka ke zikhara sahita ina ke antarAla-manthAna ke AMtaroM kI pUrti hetu Atma pradezoM ko vistIrNa karate haiM, unheM pUrate haiN| pAMcaveM samaya meM kevalI antarAla meM avasthita Atma pradezoM ko pratisaMhata karate haiM, arthAta unheM vApisa saMkucita karate haiN| chaThe samaya meM kevalI mathAnI ke AkAra meM sthita-dakSiNa tathA uttara ina donoM dizAvartI Atma pradezoM ko pratisaMhata kara lete haiN| sAtaveM samaya meM kevalI kapATa ke AkAra meM avasthita pUrva evaM pazcima dizAvartI Atma pradezoM ko pratisaMhata karate haiM-vApisa saMkucita karate haiN| AThave samaya meM kevalI daNDAkAra meM avasthita-Urdhvaloka tathA adholoka ke anta taka prasRta AtmapradezoM ko pratisaMhata karate haiN| usa ke bAda ve kevalI (pUrvavata ) zarIrastha ho jAte haiN| Gautama : Bhamte ! How many time-units are taken in avarjikarana ? Mahavira : Gautama! Innumerable time-units. Gautama : Bhante! How many time-units are taken in kevali-samudghata?

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294 Uvavaiya Suttam Su. 42 Mahavira : Gautama! Eight time-units as follows : In the first time-unit, they transform their space-points of the soul in the shape of a stick. In the second time-unit, they spread them this way or that like the movement of a door. In the third time-unit, the space-points stretched door-like between the north and the south are put in the shape of a churner. In the fourth time-unit, they fill up the gaps between the teeth of the churner with the universe. In the fifth time-unit they withdraw the universe and revert to the state of the churner. In the sixth time-unit, the churner is withdrawn and the space-points stand doorlike. In the seventh time-unit, the door-like shape is withdrawn and the space-points stand like a stick. In the eighth time-unit, the stick-like shape is withdrawn and they return to the body. gautama : se NaM bhaMte ! tahA samugghAyaM grae ki maNajogaM muMjai ? vayajogaM jujai ? kAyayogaM jujai ? mahAvIra : goyamA ! No maNajogaM juz2ai No vayajogaM jujai kAyajogaM muMjai / gautama : bhagavan ! samudghAtagata-samuda ghAta meM pravartamAna kevalI kyA manoyoga kA prayoga arthAt mAnasika-kriyA karate haiM ? kyA vacana yoga kA prayoga arthAta vAcika kriyA karate haiM ? kyA kAyayoga kA prayogakAyika kriyA karate haiM ? mahAvIra : he gautama ! ve manoyoga kA prayoga nahIM karate haiM, ve vacana yoga kA prayoga nahIM karate haiN| kintu kAya yoga kA prayoga karate haiN| Gautama : Bhante ! Do the Kevalins who have attained

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uvavAiya suttaM sU0 42 295 the state of samudghata have the activity of the mind, or of the speech or of the body? Mahavira Gautama! They do not have the activity of the mind nor of the speech, but only of the body. gautama : kAyajogaM juMjamANe kiM orAliyasarIrakA yajogaM juMjai ? orAliyamissasarIrakA yajogaM juMjai ? veubviyasarIrakAyajogaM juMjai ? ve uvviyamissasarIrakA yajogaM juMjai ? AhArasarIrakAyajogaM juMjai ? AhArasarIra missakA yajogaM juMjai ? kammAsarorakAyajogaM juMjai ? juMjai / / mahAvIra : goyamA ! orAli yasarIrakAyajogaM orA liya missasarIrakA yajogaMpi juMjai / No veDavviyasarIra, kAyajogaM juMjai No veubviya missasarIrakAyajogaM juMjai / No AhAragasarIrakA yajogaM juMjai / No AhAragamissasarIrakAyajogaM juMjai / kammasarIrakA yajogaM pi juMjai / * paDhamaTTamesu samaesu orAliyasarIrakAyajogaM juMjai / biiyaichattame samasu orAliyamissasarIra kAyajogaM juMjai / taI - cautthapaMcamehiM kammAsarIrakAyajogaM juMjai / gautama : he bhagavan ! kAyayoga ko prayukta karate hue - kAyika-vyApAra karate hue kyA ve audArika zarIra - avazeSa pudgaloM kI apekSA sthUla pudgaloM se bane hue zarIra se kAyika kriyA karate haiM ? kyA audArika mizra - audArika aura kArmaNa ina donoM zarIroM se kriyA karate haiM ? kyA vaikriya zarIra - viziSTa kArya karane meM sakSama sUkSma pudgaloM se bane hue zarIra se kriyA karate haiM ? kyA vaikriya mizra - kArmaNa mizrita athavA audArika mizrita vaikriya zarIra se kriyA karate haiM ? kyA AhAraka zarIra - 'viziSTatama pudgaloM se niSpanna' se kriyA karate haiM ? kyA AhAraka mizra - audArika

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296 Uvavaiya Suttam S0. 42 mizrita AhAraka zarIra se kriyA karate hai ? kyA kArmaNa zarIra se kriyA . karate haiM ? abhiprAya yaha hai ki ukta sAta prakAra ke kAya yoga meM se kisa' . kAya yoga kA prayoga karate haiM ? mahAvIra : he gautama ! ve audArika zarIra se kAyayoga kA prayoga karate haiM-kAyika kriyA karate haiN| audArika mizra zarIra se bhI kAyika kriyA karate haiN| ve vaikriya zarIra se kAya yoga kA prayoga nahIM karate haiN| vaikriya mizra zarIra se kAyika kriyA nahIM karate haiN| AhAraka zarIra se kAya yoga' kA prayoga nahIM karate haiN| AhAraka mizra zarIra se bhI kriyA nahIM karate haiN| arthAta ve ina kAyika yogoM kA prayoga nahIM karate haiN| para audArika evaM audArika mizra ke sAtha-sAtha kArmaNa zarIra se kAyayoga kA bhI prayoga karate haiM, arthAt isa zarIra se kAyika kriyA karate haiN| pahale tathA AThaveM samaya meM ve audArika zarIra sa kAyika kriyA karate haiN| dUsare, cha? ebaM sAtaveM samaya meM ve audArika mizra zarIra kAya yoga kA prayoga karate haiN| tIsare cauthe aura pAMcaveM samaya meM ve kArmaNa zarIra se kAyika kriyA karate haiN| Gautama : Bhante! While having the activity of the body, do they bave the activity of the gross body, or of the mixed gross body,or of the fluid body or of the mixed fluid body, or of the caloric body or of the mixed caloric body or of the karman body ? Mahavira : Gautama ! They have the activity of the gross body, also of the mixed gross body, but not of the fluid body, nor of the mixed fluid body, nor of the caloric body, nor of the mixed caloric body ; but they have the activity of the karman body. In the first time-unit and the eighth, they have the activity of the gross body ; in the second, sixth and seventh, of the mixed gross body ; and in the third, fourth and fifth time-units, they have the activity of the karman body.

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uvavAiyaM suttaM sU0 42 samudghAta ke bAda kI yoga pravRtti Post - samudghata Yoga-activities 297 gautama : se NaM bhaMte! tahA samugdhAyagae sijjhihii bujjhihii muccahi parinivvAhi savvadukkhANamaMta karei ? mahAvIra : No iNa samaTThe / se NaM tao paDiniyattai / taopaDiniyattittA ihamAgacchai / AgacchittA tao pacchA maNajogaMpi juMjai / vayajogaMpi juMjai / kAyaMjogaMpi juMjai / I gautama : bhagavan ! kyA koI samudghAtagata - samudghAta karane ke samaya siddha hote haiM ? buddha hote haiM ? mukta hote haiM ? parinivRtta hote haiN| arthAt parinirvANa prApta karate haiM ? saba duHkhoM kA anta karate haiM ? * mahAvIra : hai, gautama ! 1 yaha Azaya saMgata nahIM hai arthAt aisA nahIM hotA hai / ve usase muddhAta se parinivRtta - vApasa lauTate haiN| lauTa kara apane aihika - manuSya zarIra meM bhAte haiM-- avasthita hote haiN| Akara usa ke bAda manayoga kA prayoga karate hai - mAnasika kriyA karate haiM / vacana yoga kA prayoga bhI karate haiM / tathA kAya- yoga kA prayoga bhI karate haiM / arthA vAcika tathA kAyika kriyA bhI karate haiM / Gautama': Bhante! Is one who has undergone samudghata perfected ? Is he enlightened ? Is he liberated ? Does. he attain nirvana ? Does he end all misery? Mahavira : No, this is not correct. He reverts from that.. Having reverted, he returns to this earth. Thereafter he performs the activity of the mind, of the speech and of the body. gautama : maNajogaM juMjamANe kiM saccamaNajogaM juMjai ?

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298 Uvavaiya Suttam Sh. 42 mosamaNajogaM jujai ? saccAmosamaNajogaM jhuMjai ? asaccA-.. mosamaNajogaM jujai ? mahAvIra : goyamA ! saccamaNajogaM juji| No mosamaNajogaM jujai / No saccAmosamaNajogaM jhuMjai / asaccAmosamaNajogapi juNji| gautama : bhagavan ! ve manoyoga ko prayukta karate hue kyA satya manoyoga ko prayukta karate hai ? kyA mRSA-asatya manoyoga ko prayukta karate hai ? kyA satya-mRSA- satya-asatya mizrita arthAt jisa kA kucha aMza satya ho, aura kucha aMza asatya ho, aise manoyoga ko prayukta karate haiM? kyA asatya-amRSA-na satya na asatya aisA vyavahAra manoyoga ko prayukta karate haiM ? mahAvIra : he gautama ! ve satya manoyoga ko prayukta karate haiMsatya mana kI kriyA karate haiN| asatya manoyoga ko prayukta nahIM karata ha-- asatya manoyoga kI kriyA nahIM karate haiN| sat-asatya mizrita-jisa kA kucha aMza satya ho aura kucha aMza asatya ho, aise manoyoga ko prayukta nahIM karate haiM arthAt manoyoga kI kriyA nahIM karate haiN| kintu asatya-amRSAna satya na mRSA manoyoga-vyavahAra manoyoga ko bhI ve 'prayukta karate haiM, asatya-amRSA mana kI kriyA bhI karate haiN| Gautama : Bhante! While performing the activity of the mind, does he perform the activity based on truth, or on untruth, or on truth-untruth, or on non-truth-non-untruth ? Mahavira : Gautama! He has activity based on truth, not on untruth, nor on truth and untruth, but he has activity based on non-truth-non-untruth. gautama : vayajogaM juMjamANe kiM saccavaijogaM juMjai ?. mosa

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299 uvavAiya suttaM sU0 42 vaijogaM jujai ? saccAmosavaijogaM juMjai ? asaccAmosavaijogaM juMjai ? mahAvIra : goyamA ! saccavaijogaM juji| No mosavaijogaM juMjai / No saccAmosavaijogaM juji| asaccAmosavaijogaM pi juNji| _ gautama : bhagavan ! vAka yoga kA upayoga karate hue-vacana-kriyA meM pravRtta hote hue kyA satya vAk yoga kA upayoga karate haiM ? kyA mRSAasatya vAka yoga kA upayoga karate haiM? kyA satya-maSA--satya-asatya mizrita--jisa kA * kucha aMza satya ho aura kucha aMza asatya ho, aise vAka yoga kA upayoga karate haiM? kyA asatya-amRSA-na satya na mRSA-- vyavahAra vAka yoga kA upayoga karate haiM ? mahAvIra : he gautama ! ve satya vAka yoga kA upayoga karate haiN| mRSA-asatya vAka yoga kA upayoga nahIM karate haiN| na ve satya-asatya mizrita vAk yoga kA hI upayoga karate haiN| ve asatya-amRSA vAk yoga-vyavahAra vacana yoga kA upayoga bhI karate haiN| Gautama : Bhante! While performing the activity of the speech, does' he speak the truth, untruth, truth-untruth or non-truth-non-untruth ? .. Mahavira : Gautamal He speaks the truth, not untruth, 'nor truth-uptruth, but he indulges in non-truth-non-untruth. .. kAyajogaM jujamANe Agacchejja vA ciTThajja vA NisIejja vA tuyaTTejja vA ullaMghejja vA pallaMghejja vA ukkhevaNaM vA avakkhevaNaM vA tiriyakkhevaNaM vA karejjA pADihAriyaM vA pIDhaphalahagasejjasaMthAraga paccappiNejjA // 42 //

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300 Uvavaiya Suttam Si.43 ____ve kAyayoga ko prayukta karate hue kAyika-kriyA meM pravRtta hote hue Agamana karate haiM, sthita hote haiM--Thaharate haiM, baiThate haiM, leTate haiMsote haiM, ullaMghana karate haiM lAMghate haiM, pralaMghana karate haiM-vizeSa rUpa se lAMghate haiM, utkSepaNa karate haiM-hAtha Adi ko Upara karate haiM, avakSepaNa karate haiM-hAtha Adi ko nIce karate haiM, tathA tiryak kSepaNa karate haiMtirache athavA Age pIche karate haiM, athavA UMcI, nIcI evaM tirachI gati karate haiM, prAtihArika-vApasa lauTAne yogya upakaraNa-paTTa, zayyA, tathA . saMstAraka Adi lauTAte haiM // 42 // While performing the activity of the body, he comes, stays, sits, lies, crosses, especially crosses, throws up, down or sideways ( i. e., he goes up or down or on either side ). He returns cushion, wooden plank, bed and duster which are returnable. 42 yoga nirodha aura siddhi Control of Yogas and Liberation gautama : se NaM bhaMte ! tahA sajogI sijjhihie jAva...aMtaM karehii ? mahAvIra : Nau iNa8 sama8 / gautama : bhagavan ! kyA sayogI-mana, vacana, evaM kAya yoga se yukta sakriya siddha hote haiM ?...yAvat saba duHkhoM kA anta karate haiM ? mahAvIra : he gautama ! yaha Azaya saMgata nahIM hai--aisA nahIM hotA hai| Gautama : Bhante ! Can it be said that one with activity is perfected, till ends all misery ?

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301 uvavAiya suttaM sU0 43 Mahavira : No, this is not correct. se NaM puvAmeva saMNNissa paMciMdiyassa pajjattagassa jahaNNajogassa heTThA asaMkhejjaguNaparihINaM paDhamaM maNajogaM NiruMbhai / tayANaMtaraM ca NaM vidiyassa pajjattagassa jahaNNajogasa heTThA asaMkhejjaguNaparihINaM biiyaM vaijogaM NiruMbhai / tayANaMtaraM ca NaM suhumassa paNagajIvassa apajjattagassa jahaNNajogassa heTThA asaMkhejjaguNaparihINaM taIyaM kAyajogaM NiraMbhai / ve saba se pahale paryAptaka-AhAra, zarIra, indriya Adi 'paryApti yukta, saMjJI-samanaska, paMcendriya-zrotra, cakSu, ghANa Adi indriyoM se yukta jIva ke jaghanya manoyoga ke nIce ke stara se asaMkhyAta guNahIna prathama manoyoga kA nirodha karate haiN| arthAt itanA manovyApAra una ke avazeSa rahatA hai| tatpazcAt paryAptaka dvIndriya jIva ke jaghanya vacana yoga ke nIce ke stara se bhI asaMkhyAta guNahIna dvitIya vacana yoga : kA nirodha karate haiN| ati usa jIva kI nimnatama starIya vAcika pravRtti kI asaMkhyAtaveM bhAga jitanI vAcika pravRtti rahatI hai, avazeSa kA nirodha kara dete haiN| usa ke bAda aparyApta-AhAra, zarIra, indriya Adi paryAptiyoM se rahita, sUkSma panaka-nIlana-phUlana jIva ke jaghanya yoga ke nIce ke stara se asaMkhyAta guNahIna tRtIya kAya yoga kA nirodha karate haiN| . First of all, he cuts out all the activities of the mind to the 'smallest fraction of the minimum activity of a five-organ being 'with a mind and with full attainments. Next, he cuts out all the activities of the speech to the smallest fraction of the 'minimum activity of speech of a two-organ being with attainments. And after that he cuts out the activity of the body to the smallest fraction of the minimum activity of the minutest form of life without attainment.

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302 Uvavaiya Suttam Su. 43 se NaM eeNaM uvAeNaM paDhamamaNajogaM NiraMbhai / maNajogaM NirubhittA vayajogaM NiraMbhai / vayajogaM NirubhittA kAyajogaM Nirubhai / kAyajogaM NiraMbhittA jogaNirohaM karei / isa upAya - upakrama dvArA ve pahale manoyoga - mAnasika kriyA kA nirodha karate haiM / manoyoga kA nirodha kara vAk yoga - vAcika kriyA kA nirodha karate haiM / vacana yoga kA nirUndhana kara kAyayoga -- kAyika kriyA kA nirodha karate haiM / kAyayoga kA nirodha kara sarvathA rUpa se yoga nirodha karate haiM arthAt mana, vacana tathA kAyA se sambandhita pravRtti mAtra ko rokate haiM / In this manner, first of all, he stops, the activity of the mind, thereafter the activity of the speech,. thereafter the activity of the body. In this way, he stops all activities. jogaNirohaM karettA ajogattaM pAuNati / ajogattaM pAuNittA isiMhassapaMcakkharauccAraNaddhAe asaMkhejjasamaiyaM aMtomuhuttiyaM selesi paDivajjai / isa prakAra yoga- mana, vacana aura kArya kI pravRttimAtra kA nirodha kara ve ayogatva - ayogI avasthA prApta karate haiN| ayogAvasthA prApta kara ISat spRSTa pAMca hrasva akSara - a, i, u, R, lR, samayavartI antarmuhUrta taka hone vAlI zaileSI aprakampa dazA prApta karate haiM / ke uccAraNa ke saMkhyAta avasthA - meruparvata ke 'sadRza Having stopped activities, he attains the state of non-activity. Having attained this state, he is in a state of rock-like steadfastness, no longer than the time normally taken to utter five short vowels or the antarmuhurtas of innumerable time-units.

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303 uvavAiya suttaM sU0 43 puvvaraiyaguNaseDhiyaM ca NaM kammaM tIse selesimaddhAe asaMkhejjAhiM guNaseDhIhiM aNaMte kammaMse khaveti / veyaNijjAuyaNAmagutte iccete cattAri kammase jugavaM khavei / usa zaileSI kAla meM pUrva racita-zaileSI avasthA se pahale racI gaI, gaNazreNI ke rUpa meM rahe hue karmoM ko-asaMkhyAta guNazreNiyoM meM ananta kamIzoM ko kSINa karate haiN| vedanIya, AyuSya, nAma aura gotra ina cAroM kamAMzoM kA yugapata-eka sAtha kSaya karate haiM / He cuts all karma acquired till the time of attaining rocklike steadfastness and still extant in the form of gunasreni, i. e., consciously brought up in a manner to be conveniently cut at one stroke, and also on infinite number of such karma parts still extant similarly brought up. And then karma giving experience, life-span, name lineage, these four are exhausted at a time. khavittA orAliyateyAkammAiM savvAhiM vippayahaNAhiM vippjhi| vippajahitA ujjUseDhIpaDivaNNe aphusamANagaI uDDhe ekkasamaeNaM aviggaheNaM gaMtA sAgArovautte sijjhihii / * 'inheM eka sAtha kSaya kara audArika, tejasa, tathA kArmaNa zarIra ko, azeSa-vividha tyAMgoM ke dvArA pUrNa rUpa parityAga kara dete haiN| vaisA karaparityAga kara RjuzreNI pratipanna ho lokAkAza-pradezoM kI sIdhIpaMkti kA avalambana kara, aspRzyamAna gati dvArA sIdhe eka samaya meM Urdhva gamana kara-U~ce pahu~ca kara sAkAropayoga-jJAnopayoga meM siddha hote haiN| h| After this he gives up through diverse methods af renun

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304 Uvavaiya Suttam Sh. 43 ciation the gross, fluid and karman bodies. Then he takes shelter in the sky in what is called rjusreni (the straight lairs in the sky) and rises further up, untouched, equipped with knowledge, to enter into perfection. tatrasthita siddha kA svarUpa Nature of the Liberated at the Crest te NaM tattha siddhA havaMti sAdIyA apajjavasiyA asarIrA jIvaghaNA daMsaNaNANovauttA NiTThiyaTThA NireyaNA NIrayA NimmalA . vitimirA visuddhA sAsayamaNAgayaddhaM kAlaM ciTThati / ve vahA~--loka ke agra bhAga * meM siddha hote haiM, sAdi-Adi sahita arthAt mokSa-prApti ke kAla kI apekSA se Adi-sahita haiM, aparyavasita-anta rahita, azarIra-zarIra rahita, jIvadhana-saghana avagAha rUpa Atma pradeza yukta, darzana jJAnopayukta-darzana rUpa anAkAra upayoga tathA jJAna rUpa sAkAra upayoga sahita, niSThitArtha-samagra prayojanoM ko, samApta kiye hue, nirejana-nizcala yA prakampana se rahita arthAta susthira nIraja--karma rUpa raja se sarvathA rahita arthAta vadhyamAna karmoM se vimukta, nirmala-mala rahita-pUrvabaddha karma-mala se rahita, vitimira-ajJAna rUpa andhakAra se pUrNataH rahita, vizuddha-parama zuddha arthAt karma kSaya niSpanna Atmika zuddhi yukta, siddha bhagavAn bhaviSya meM-zAzvata kAla paryanta apane jyotirmaya svarUpa meM saMsthita rahate haiN| There, ( at the crest of the universe ), he is perfected, with a beginning but without an end, body-less, pure soul, equipped with knowledge and faith, freed from all needs, freed from the dirt of karma, freed from karma acquired previously, freed from ignorance, pure, eternal, living there for ever in the future.

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305 uvavAiya suttaM sU0 43 gautama : se keNa?NaM bhaMte ! evaM vuccai-te NaM tatya siddhA bhavaMti sAdIyA appajjavasiyA jAva...ciTThati ? mahAvIra : goyamA ! se jahANAmAe bIyANaM aggidaDDANaM puNaravi aMkuruppattI Na bhavai evAmeva siddhANaM kammabIe daDDe puNaravi jammuppattI Na bhavai / se teNa?NaM goyamA ! evaM vuccai-te NaM tattha siddhA bhavaMti sAdoyA apajjavasiyA jAya... citttthti| gautama : bhagavan ! Apa kisa Azaya se isa prakAra pharamAte haiM vahAM ve siddha hote haiM, sAdi-mokSa prApti ke kAla kI apekSA se Adi sahita, aparyavasita-antarahita, yAvat zAzvata kAla paryanta sthita rahate haiM ? mahAvIra H he gotama ! jaise agni se sarvathA jale hue bIjoM kI punaH aMkuroM ke rUpa meM samutpatti nahIM hotI hai usI prakAra karma-bIjoM ke sarvathA jala jAne ke kAraNa siddhoM kI bhI phira janma rUpa utpatti nahIM hotI hai| isaliye he gautama ! meM isI abhiprAya se aisA kaha rahA hU~ ki ve vahA~ siddha hote haiM, sAdi-Adi sahita, aparyavasita-antarahita yAvat zAzvata kAla paryanta sthita rahate haiN| Gautama : Bhante ! Why do you say so, that there he is perfected, with a beginning, but without an end, till for ever in the future ? Mahavira : Gautama! As in the case of the seeds roasted on fire, they do not germinate any more, so in the case of the perfected beings, whose seeds of karma have been burnt, they are not born again. It is for this it has been said that there 'he is perfected, with a beginning, but without an end, till for ever in the future. ... 20

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306 Uvavaiya Suttam Si. 43, siddha yamAna ke saMhananAdi Bone-structure, etc. of the Liberated gautama : jIvA NaM bhaMte ! sijhamANA kayaraMmi saMghayaNe sijhaMti ? mahAvIra : goyamA! vairosabhaNArAyasaMghayaNe sijhati / .. gautama : jIvA NaM bhaMte ! sijhamANA kayaraMmi saMThANe sijhati ? mahAvIra : goyamA ! chaNhaM saMThANANaM aNNatare saMThANe sijhati / gautama : bhagavan ! siddha yamAna-siddha hote hue jIva kisa saMhanana- . dahika asthi-bandha meM siddha hote haiM ? / mahAvIra : he gautama ! ve baz2a-RSabha-nArAca saMhanana-kIlikA aura par3hI sahita markaTa bandhamaya sandhiyoM vAlA asthiyoM kA bandhana meM siddha hote haiN| gautama : prabho ! siddha yamAna-siddha hote hue jIva kauna se saMsthAnazArIrika AkAra meM siddha hote haiM ? mahAvIra : he gautama ! chaha saMsthAnoM-samacaturasra, nyagrodhaparimaNDala, sAdi, vAmana, kubja evaM huMDa meM se kisI bhI saMsthAna meM siddha ho sakate haiN| Gautama : Bhante ! A being marked for perfection, in what type of bone-structure is he perfected ?

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uvavAiya suttaM sU0 43 307 Mabavira : Gautama! He is perfected in a bone-structuro . called vajra-rsabha-naraca. Gautama : Bhante! In what body form is one marked for perfection perfected ? Mahavira : Gautama! of the six forms, he may be perfected in any one. gautama : jIvA NaM bhaMte ! sijhamANA kayaraMmi uccatte sijhaMti ? mahAvIra : goyamA ! jahaNNeNaM sattarayaNIo ukkoseNaM paMcadhaNussae sijhNtiH| gautama : jIvA NaM bhaMte ! sijhamANA kayaraMmmi Aue sijhaMti ? . mahAvora : goyamA ! jahaNeNaM sAiregaTThavAsAue ukkoseNaM puvvakoDiyAue sijhaMti / .. gautama : bhagavan ! siddha yamAna-siddha hote hue jIva kitanI avagAhanA-U~cAI meM siddha hote haiM ? . . mahAvIra : he gautama ! jaghanya--kama se kama sAta hAtha tathA utkRSTa adhika se adhika pAMca sau dhanuSa kI avagAhanA-U~cAI meM siddha - hote haiN| ... gautama : he prabho ! siddha yamAna-siddha hote hue jIva kitane AyuSya meM siddha hote haiM ? mahAvIra : he gautama ! jaghanya-kama se kama ATha varSa se kucha adhika AyuSya meM siddha ho sakate haiN| tathA utkRSTa adhika se adhika karor3a

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308 Uvavaiya Suitam Sh. 43 . pUrva ke Ayu vAle jIva siddha hote h| tAtparya yaha hai ki ATha varSa athavA usa se kama kI Ayu vAle tathA karor3a pUrva se adhika kI Ayu ke jIva siddha nahIM hota haiN| . Gautama : Bhante ! A being 'what height is he perfected ? marked for perfection, at Mahavira : He is perfected at an height of which the minimum is seven cubits and maximum 500 dhanus.' Gautama: Bhante ! A being marked for perfection, in: what part of the life-span is he perfected ? ___Mahavira : Gautama ! Minimum beyond eight years and maximum krod-parva years. siddhoM kA nivAsasthAna Residence of the Liberated gautama : atthi NaM bhaMte ! imIse rayaNappahAe puDhavIe ahe .. siddhA parivasaMti ? mahAvIra ! No iNa? sm8| evaM jAva...ahe sttmaae| gautama : bhagavan ! kyA isa ratnaprabhA pRthvI-prathama nAraka bhUmi ke nIce siddha nivAsa karate haiM ? : mahAvIra : he gautama ! nahIM, aisA artha-Azaya ThIka nahIM hai| ratnaprabhA ke sAtha-sAtha zarkarAprabhA, bAlukAprabhA, paMkaprabhA, dhUmraprabhA, tamaHprabhA aura tamastamaH-prabhA,-pahalI pRthvI se sAtavIM pRthvI taka sabhI nAraka bhUmiyoM ke viSaya meM aisA hI samajhanA cAhiye arthAt una ke nIce siddha nivAsa nahIM karate haiN|

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309 uvavAiya suttaM sU0 43 Gautama : Bhante ! Do the Siddhas reside beneath this Ratnaprabha hell ? * Mahavira : No, this is not correct, and likewise with all the seven worlds underneath. - gautama : atthi NaM bhaMte ! sohammassa kappassa ahe siddhA parivasaMti ? 'mahAvIra : No iNa8 sm8| evaM savvesi pucchA IsANassa saNaMkumArassa jAva...accuyassa gevijjavimANANaM aNuttara vimANANaM / ' . gautama : he prabho ! siddha saudharma kalpa ( deva loka ) ke nIce nivAsa karate haiM ? .. mahAvIra : he gautama ! nahIM, aisA artha abhiprAya ThIka nahIM hai| IzAna, sanatkumAra...yAvat acyuta taka aveyaka vimAnoM tathA anuttara vimAnoM ke viSaya meM bhI aisA hI samajhanA cAhiye / / Gautama : Bhante ! Do they reside beneath Saudharma. kaipa ? Mabavira : No, this is not correct, and the same holds of Isana, Sanatkumara, till Acyuta, Graiveyaka vimanas. and Anuttara vimanas. gautama : asthi NaM bhaMte ! IsIpabbhArAe puDhavIe . ahe siddhA parivasaMti ? mahAvIra : No iNa? sm?|

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310 Uvavaiya Suttam Su. 43 gautama : se kahiM khAi NaM bhaMte ! siddhA parivasaMti ? mahAvIra : goyamA ! imIse rayaNappahAe puDhavIe . bahusamaramaNijjAo bhUmibhAgAo uDDa caMdimasUriyaggahagaNaNakkhattatArAbhavaNAo bahUI joyaNasayAI bahUiM joyaNasahassAI bahUI joyaNasayasahassAI bahUo joyaNakoDIo bahUo joyaNakoDAkoDoo uDDataraM uppaittA sohammIsANasaNaMkumAramAhiMdabaMbhalaMtagamahAsukkasahassAraANayapANayAraNaccuya tiNi ya aTThAre gevijjavimANAvAsasae vIivaittA vijayavejayaMtajayaMtaaparAjiyasavvaTThasiddhassa ya mahAvimANassa savvauparillAo thUbhiyaggAo duvAlasajoyaNAI abAhAe etthaM NaM IsIpabbhArA NAma puDhavI . pnnnnttaa| gautama : he bhagavan ! kyA siddha ISatprAgbhArA pRthvI ke nIce nivAsa karate haiM ? mahAvIra : nahIM, aisA artha abhiprAya ThIka nahIM hai / gautama : he bhagavan ! phira siddha kahA~ nivAsa karate haiM ? mahAvIra : he gautama ! isa ratnaprabhA pRthvI ke bahusama ramaNIya bhUmi bhAga ke Upara candra, sUrya, grahagaNa, nakSatra tathA tArAoM ke bhavanoM se. bahuta-se yojana, bahuta-se saMkar3oM yojana, bahuta-se hajAroM yojana, bahuta-se lAkhoM yojana, bahuta-se karor3oM yojana, bahuta-se kor3oM-kor3oM yojana se Urdhvatara-bahuta-bahuta Upara jAne para saudharma, IzAna, sanatkumAra, mAhendra, brahma, lAntaka, mahAzukra, sahasrAra, Anata, prANata, AraNa, acyuta, tIna sau aThAraha aveyaka vimAna AvAsoM ko pAra kara yA una se Upara, vijaya, vaijayanta, jayanta, aparAjita aura sarvArthasiddha mahAvimAna ke sarvocca zikhara ke agrabhAga se bAraha yojana ke antara para Upara ISatprAgbhArA nAmaka pRthvI kahI gaI hai| Gautama : Bhante ! Do they reside beneath the Isatpragbhara earth ( the Siddhasila ) ?

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uvavAiya suttaM sU0 43 311 Mahavira : No, this is not correct. . Gautama : Bhante ! Then where do they reside ? Mahavira : Gautama ! Far, far above the excellent region from the Ratnaprabha hell, are the bhavanas (abodes) of the moon, the sun, the planets, the stars, etc., and many yojanas, hundreds, thousands, hundred-thousands, crores, crores and crores yojanas above the said bhavanas, are the heavens Saudharma, Isana, Sanatkumara, Mahendra, Brahma, Lantaka, Mahasukra, Sahasrara, Anata, Pranata, Arena, Acyuta, beyond the 318 Graiveyaka vimanas, beyond Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvarthasiddha, the great vimanas, atop these, with a gap of 12 yojanas, there is a world named Isatpragbhara. - paNa yAlIsaM.joyaNasayasahassAiM AyAmavikkhaMbheNaM egA joyaNakoDI bAyAlIsaM sayasahassAiM tIsaM ca sahassAiM doNNi ya araNApaNNe joyaNasae kiMciM visesAhie pariraeNaM / IsipabbhArA ya NaM puDhavIe bahumajjhadesabhAe aTThajoyaNie khette aTThajoyaNAI bAhulleNaM / tayA'NaMtaraM ca NaM mAyAe mAyAe paDihAyamANI paDihAyamANI savvesu carimaperaMtesu macchiyapattAo taNuyatarA aMgulassa asaMkhejjaibhAgaM bAhulleNaM pnnnnttaa| . vaha pRthvI paiMtAlIsa lAkha yojana kI lambI-caur3I hai| usakI paridhi eka karor3a bayAlIsa lAkha tIsa hajAra do sau unacAsa yojana se kucha adhika hai| vaha ISatprAgbhArA pRthvI apane bahu madhya deza bhAga meM arthAta madhya bhAga meM ATha yojana jitane kSetra meM ATha yojana moTI hai| usa ke bAda moTepana meM kramazaH kucha-kucha kama hotI huI saba se antima kinAroM-choroM para makSikA-makkhI kI pAMkha se bhI patalI hai| una antima kinAroM kI moTAI aMgula ke asaMkhyAtaveM bhAga jitanI batalAI gaI hai|

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312 Uvavaiya Suttam Su.43 This world is 45 lakh yojanas in length and breadth with a circumference which is a little more than 14230249 yojanas. In the middle part of it, upto eight yojanas, its thickness is eight yojanas, and then, on both the sides, the thickness gradually declines so that at the two extremities, it is no bigger than the winglet of a fly. The thickness is no more than a fraction of the thickness of a finger. IsIpabbhArAe NaM puDhavIe duvAlasa NAmadhejjA pnnnnttaa| taM jahA-IsI i vA isopabbhArA i vA taNU i vA taNUtaNU i vA siddhI i vA siddhAlae i vA muttI i vA muttAlae i vA loyagge i .. vA loyaggathUbhiyA i vA loyaggapaDibujhaNA i vA savvapANabhUyajIvasattasuhAvahA i vaa| ISaprAgbhArA pRthvI ke bAraha nAma batalAye gaye haiM, jo isa prakAra haiM (1) ISat-alpa, halakI yA choTI, (2) ISatprAgbhArA-alpa bar3I, (3) tanu-patalI, (4) tanutanu - vizeSa rUpa se patalI,, (5) siddhi, (6) siddhAlaya-siddhoM kA ghara, (7) mukti, (8) muktAlaya, (9) lokAgra, (10) lokAgra stUpikA- lokAgra kA zikhara, (11) lokAgra pratibodhanA-jisa ke dvArA lokAgra jAnA jAtA ho aisI, (12) sarva prANa, bhUta, jIva aura sattva sukhAvaha / This world named Isat pragbhara has twelve names, viz., Isat, Isatpragbhara, Tanu, Tanutanu, Siddhi, Siddhalaya, Mukti, Muktalaya, Lokagra, Lokagrastapika, Lokagrapratibodhana and the giver of peace to all-one to four organ beings, five-organ beings, plant life and life that is immobile. IsIpabbhArA NaM puDhavI seyA saMkhatalavimalasolliyamRNAla

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uvavAiya sutaM sU0 43 savva dragara tusArokkhIrahAra vaNNA uttANayachattasaMThANasaMThiyA jjuNasuvaNNayamaI acchA saNhA laNhA ghaTTA maTThA NIrayA NimmalA NippaMkA NikkaMkaDacchAyA samarIciyA suppabhA pAsAdIyA darisaNijjA abhiruvA paDirUvA / IsIpabbhArAe NaM puDhavIe sIyAe joyama logaM / tassa joyaNassa je se uvarille gAue tassa NaM gAuassa je se uvarille chabhAgie tattha NaM siddhA bhagavaMto sAdIyA apajjavasiyA aNegajAija rAmaraNajoNive yaNasaMsAra kalaMkalI bhAvapurNabbhavagabbhavAsavasahIpavaMcasamaikkaMtA sAsayamaNAgayamaddhaM ciTThati // 43 // 313 ISatprAgbhArA pRthvI zaMkha ke tala jaisI nirmala, saulliya puSpa - eka prakAra kA phUla, mRNAla - kamala nAla, jalakaNa, tuSAra, gAya ke dUdha, tathA hAra ke samAna zvetavarNa yukta haiM / vaha ulaTe chatra ke AkAra ke samAna AkAra meM avasthita hai, arthAt ulaTe kiye hue chatra ke sadRza usa kA AkAra hai / vaha arjuna svarNa - atyadhika mUlyavAn zveta dhAtu vizeSa jaisI dyuti - kAnti liye hue hai / vaha AkAza athavA sphaTika ke samAna svaccha, zlakSNa - komala paramANu skandhoM * se niSpanna hone ke kAraNa komala tantuoM se bane hue vastra ke sadRza mulAyama, laSTa - sundara AkRti yukta, ghRSTa - teja zAna para ghisa kara mAnoM pASANa ke sadRza saMvArI huI sI, sukumAra zAna se saMvArI huI sI athavA pramArjanikA se zoghI huI sI, nIraja -- rajaH rahita, nirmala-mala se rahita, Ardramala se rahita, kalaGka se rahita, zobhAyukta, samarIcikA - sundara kiraNoM se - prabhA se yukta, prAsAdIya- mana ko prasanna karane vAlI, darzanIya -- dekhane yogya arthAt jise nihArate hue nayana aghAte na hoM, abhirUva-- manojJa, arthAt mana ko apane meM ramA lene vAlI evaM pratirUpa - mana meM basa jAne vAlI haiN| ISatprAgbhArA pRthvI ke tala se utsedhAMgula - mApa vizeSa, dvArA eka yojana para lokAnta hai / usa yojana kA jo Upara kA kosa hai, usa kosa kA jo Upara kA chaThA bhAga hai, vahA~ siddha bhagavAn haiM, jo sAdiAdi sahita, mokSa prApti ke kAla kI apekSA se Adi sahita hai, aparyavasita -- anta rahita - ananta haiM, jo janma, jarA - bur3hApA, mRtyu pradhAna Adi aneka yoniyoM kI vedanA tathA saMsAra ke bhISaNa duHkha meM paryaTana se punaH punaH hone vAle, garbhavAsa meM nivAsa ke prapaJca - vistAra arthAt bAra-bAra

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314 Uvavaiya Suttam Si. Sta. garbha meM Ane ke saMkaTa atikrAnta kara cuke haiM arthAt unheM lAMgha cuke haiN| ve apane zAzvata-nitya, anAgata kAla meM sadA susthira svarUpa meM sthita rahate haiM // 43 // This world is as smooth as the surface of a counch, and white like saulliya flower, or the lotus stalk, or a drop of water, snow, cow's milk or a necklace. It looks like an umbrella turned' upside down and is made of Arjuna (white ? ) gold. It is made of sky-like or crystal-like transparent atomic clusters, neatly polished in diverse ways to impart glaze, free from dust, free from dirt, free from mud, spotlessly clean, uncovered, with unblemished beauty, shining with rays, beautifully radiant, pleasant to the mind, pleasant to the eyes, tender and never to disappear from the mind's eye after being seen once. 43 . siddhastavana Hymns to the Perfected Souls kahiM paDihayA siddhA kahiM siddhA pddidiyaa| kahiM boMdi caittA NaM kattha gaMtUNa sijjhaI / / 1 / / siddha kisa sthAna para rukate hai--Age jAne se ruka jAte haiM ? ve kahA~ pratiSThita-avasthita hote haiM ? ve kahA~ deha tyAga kara kahAM jAkara siddha hote haiM ? // 1 // Where the Siddhas halt ? Where do they stay? Where they discard their mortal frame ? Where they attain perfection ? 1

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uvavAiya suttaM siddhasta0 aloge pahiyA siddhA loyagge ya paDiTTiyA / ihaM boMdi caittA NaM tattha gaMtUNa sijhaI ||2|| 1 siddha loka ke agrabhAga meM sthita hote haiM / ataeva ve aloka meM jAne meM ruka jAte haiM arthAt ve aloka meM nahIM jAte haiM / aura isa manuSya loka meM deha kA tyAga kara ve lokAgra - siddha sthAna para jAkara siddha -- kRtya kRtya hote haiM ||2|| They halt at aloka, the vast space, They stay at the crest of the universe, They discard their mortal frame right here, They attain there the coveted goal. 2 jaM saMThANaM tu ihaM bhavaM cayaM tassa carimasamayaM mi / AsI ya paesaghaNaM taM saMThANaM tahi tassa || 3 || 315 - manuSya zarIra kA tyAga karate samaya - antima samaya meM jo pradezaghana - AkAra - nAka, kAna, udara Adi pole aMgoM kI riktatA ke vilaya se * ghanIbhUta AkAra banA thA, vahI AkAra una kA vahA~ -- siddha sthAna meM hotA hai -- rahatA hai ||3|| There they have a similar form, As they had here in human frame, With many a space-point giving it shape, The form exactly when breathing his last. 3 dahaM vA hasaM vA jaM carimabhave havejja saMThANaM / tattatibhAgahINaM siddhANogAhaNA bhaNiyA ||4||

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316 Uvavaiya Suttam Si, Sta. dIrgha athavA hasva - bar3A-choTA, lambA-ThiganA jaisA bhI AkAra antima bhava meM hotA hai, usa se tihAI bhAga kama meM arthAt tIsare bhAga jitane kama sthAna meM siddhoM kI avagAhanA - avasthiti athavA vyApti hotI hai, aisA jinezvara deva ke dvArA kahA gayA hai // 4 // Long or short, whatever the size, Before breathing out from the last life, One-third less space than occupied then, A perfected soul occupies this much space. 4 tiNi sayA tettIsA ghaNUttibhAgo ya hoi boddhavvA / esA khalu siddhANaM ukkosogAhUNA bhaNiyA ||5|| siddhoM kI utkRSTa - adhika se adhika avagAhanA - UMcAI, tIna sau taiMtIsa dhanuSa tathA tihAI dhanuSa arthAt battIsa aMgula hotI hai / sarvajJoM ne aisA batalAyA hai | // 5 // isa kA tAtparya yaha hai ki jina kI deha pAMca sau dhanuSa vistAramaya hotI haiM yaha una kI avagAhanA hai / Three hundred and thirty three dhanusas Plus a third of dhanusa one, This has been said by the omniscient beings, To be the maximum size of a perfected soul. 5 cattAri ya rayaNIo rayaNittibhAgUNiyA ya boddhavvA / esA khalu siddhANaM majjhimaogAhaNA bhaNiyA ||6||

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317 .. uvavAiya suttaM siddhasta0 siddhoM kI madhyama avagAhanA cAra hAtha tathA tihAI-tIsarA bhAga kama eka hAtha ( solaha aMgula ) hotI hai| aisA sarvajJoM dvArA bhASita hai // 6 // isa kA abhiprAya yaha hai ki jina kI deha kI avagAhanA sAta hAtha parimANa hotI haiM, una kI yaha avagAhanA batalAI gaI hai| The medium size of a perfected soul, As stated by the omniscients, Is said to be four cubits in length, Plus one-third less in a cubit more. 6 ekkA ya hoi raMyaNI sAhIyA aMgulAI aTTha bhave / esA khalu siddhANaM jahaNNaogAhaNA bhaNiyA // 7 // . siddhoM kI jaghanya-kama se kama avagAhanA eka hAtha tathA ATha aMgula adhika hotI hai| aisA sarvajJoM ne nirUpita kiyA hai // 7 // - isa kA tAtparya yaha hai ki siddhoM kI yaha jaghanya avagAhanA kA nirUpaNa kUmaputra Adi kI apekSA se hai, jina kI deha kI avagAhanA do hAtha-parimANa hotI hai| The minimum size of a perfected soul, Is said to be a cubit and eight fingers more. 7 .. ogAhaNAe siddhA bhavattibhAgeNa hoi parihINA / saMThANamaNityaMthaM jarAmaraNa vippamukkANaM / / 8 / /

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318 Uvavaiya Sutam Si. Sta. siddha antima bhava kI avagAhanA se tihAI - tIsarA bhAga jitanI kama avagAhanA se yukta hote haiM / jo jarA- vArdhakya - bur3hApA tathA mRtyu se sarvathA mukta ho gaye haiM- bilkula chUTa gaye haiM, una kA saMsthAna - AkAra kisI bhI laukika AkAra se nahIM milatA hai // 8 // itthaM - isa prakAra thaM sthita, aNitthaM thaM - isa prakAra ke AkAroM meM nahIM rahA huA ho aisA / The Siddhas are less by one-third, Of the size they had before death, The shape of one who has no age nor death, Is never the same as that of a worldly being. 8 jatya ya ego siddho tattha anaMtA bhavakkha vimukkA / aNNoSNasambagADhA puTThA savve ya logaMte ||9|| jahA~ eka siddha haiM, vahA~ bhava kSaya - - janma - mRtyu rUpa saMsAra - AvAgamana ke sarvathA naSTa ho jAne se mukta hue ananta siddha haiM, jo paraspara- avagADhaeka-dUsare meM mile hue haiM aura ve sabhI lokAnta-loka ke agra bhAga kA saMsparza kiye hue haiM // 9 // Where there is a liberated soul, There is an infinite number more, Freed from death, saturated in unconceived end, They touch the end of the universe. 9 phusai aNate siddhe savva esehiM niyamaso siddhA / tevi asaMkhejjaguNA desapaesehi je puTThA ||10||

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uvavAiya suttaM siddhasta0 319 eka-eka siddha nizcaya hI apane samagra Atma pradezoM dvArA ananta siddhoM kA sampUrNa rUpa meM saMsparza kiye hue haiN| yoM eka siddha kI avagAhanA meM ananta siddhoM kI avagAhanA hai| arthAt eka siddha meM--ananta siddha avagAr3ha ho jAte haiN| aura una se bhI asaMkhyeya guNa ve siddha haiM, jo dezoM tathA pradezoM se arthAt katipaya bhAgoM se eka dUsare meM avagAr3hasamAye hue haiN| // 10 // vAstavikatA yaha hai ki siddha amUrta hone ke kAraNa una kI ekadUsare meM avagAhanA hone meM kisI bhI prakAra kI bAdhA utpanna nahIM hotI hai| As a rule, does a Siddha touch, With his space-points an infinite number more, A perfected being touches an infinite number more, With all the space-points of the soul, Much more are those Who are touched by some space-points of the soul. 10. asarIrA jIvaghaNA uvauttA saNe ya NANe ya / sAgAramaNAgAraM lakkhaNameyaM tu siddhANaM // 11 // . ve siddha azarIra-zarIra rahita, jIvadhana-saghana avagAha rUpa Atma pradezoM se yukta, darzana aura jJAna-darzanopayoga va jJAnopayoga se upayukta haiN| isa prakAra sAkAra-vizeSa upayoga jJAna aura anAkArasAmAnya upayoga -darzana, cetanA siddhoM ke lakSaNa haiN| // 11 // These perfected beings, they have no body, Soul alone, saturated in knowledge and faith, The sign of a perfected soul is Its saturation in knowledge and faith. 11

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320 Uvavaiya Suttam Si. Sta. kevalaNANuvauttA jANaMti savvabhAvaguNabhAve / pAti savva khalu kevaladiTThI anaMtAhi // 12 // ve siddha kevala jJAnopayoga ke dvArA samasta padArthoM - vastuoM ke guNoM evaM paryAyoM ko jAnate haiM tathA ananta kevala dRSTi-darzana ke dvArA sarvataH.. saba ora se samasta bhAvoM ko dekhate haiM / // 12 // With the help of knowledge supreme, They know the quality and category of all things, With supreme vision, which is infinite, They can view from directions all. 12 vi atthi mANusaNaM taM sokkhaM Naviya savvadevANaM / jaM siddhANaM sokkhaM avvAbAhaM ugANaM / / 13 / / siddhoM ko jo avyAbAdha - vighna aura pIr3A se sarvathA rahita, zAzvata - sukha prApta haiM, vaha na to manuSyoM ko prApta hai aura naM sabhI devatAoM kohI prApta hai | // 13 // Neither the humans nor ali celestial beings, Have the same experience of bliss, Which is free from obstruction and disease, Which is attainable by the perfected souls, 13 jaM devANaM sokkhaM savvaddhApiDiyaM anaMtaguNaM / Na ya pAvai muttisuhaM NaMtAhi vaggaggUhi ||14|| aisA vaha tIna kAla -- atIta, vartamAna, tathA bhUta - tInoM kAloM se guNitaananta deva-sukha hai, use ananta bAra varga-vargita kiyA jAe, ananta guNa sukha mokSa-sukha ke samAna nahIM ho sakatA // 14 //

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uvavAiya suttaM siddhasta0 za The joys enjoyed by the divine beings, Multiplied by three for three periods of time, And raised to square an infinite times, Still it equals not the joy of a perfected being. 14 siddhassa suho rAsI savvaddhApiMDio jai havejjA / so'NaMtavaggabhaio savvAgAse Na mAejjA // 15 // __ eka siddha ke sukha ko tInoM kAloM-atIta, vartamAna tathA bhUta se guNita karane para jo sukharAzi niSpanna hotI hai, use yadi ananta varga se vibhAjita-vargIkRta kiyA jAe to jo sukha-rAzi bhAga-phala ke rUpa meM upalabdha hotI hai vaha itanI adhika hotI hai ki samUce AkAza ma samAhita nahIM ho sakatI--arthAt nahIM samA sakatI // 15 // The quantum of joy a perfected soul enjoys, Multiplied by three for three periods of time, And divided the sum by an infinite number of categories, Still it's more than the capacity of the sky to contain. 15 jaha NAma koi miccho nagaraguNe bahuvihe viyaannNto| Na caei parikaheuM uvamAe tahiM asaMtIe // 16 // ___ jaise koI mleccha-asabhya-jaMgalI manuSya nagara ke bahuvidha-aneka taraha ke guNoM ko jAnatA huA bhI vana meM vaisI koI upamA- nagara ke tulya koI padArtha nahIM pAtA huA usa ( nagara ) ke guNoM ko kahane meM yA guNakIrtana karane meM samartha nahIM ho sakatA / / 16 / / Just like an aborigin who may know, Many a strong point of urban living, But since they are not there in the forest, So he cannot describe the former's merits. 16

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Uvavaiya Suttath SI, Stai iya siddhANaM sokkhaM aNovamaM Natthi tassa ovammaM / kiMci viseseNetto ovammamiNaM suNaha vocchaM / / 17 / / usI prakAra siddhoM kA sukha anupama hai| usakI koI upamA nahIM hai| tathApi sAmAnya janoM ke bodha hetu kucha vizeSa rUpa se upamA ke dvArA usa sukha ko samajhAyA jA rahA hai, suneM / / 17 // tAtparya yaha ki maiM usa sukha kI upamA kahatA hU~, so suno| The joy enjoyed by the Siddhas has no parallel, There's nothing on this earth which may its equal be, Still I will try to describe this joy, With the help of comparisois, listen to me. 17 jaha savvakAmaguNiyaM puriso bhottUNa bhoyaNaM koi / taNhAchuhAvimukko acchejja jahA amiyatitto // 18 // jaise koI vyakti apane dvArA cAhe gaye sarva guNoM-samagra vizeSatAoM se yukta bhojana kara, bhUkha va pyAsa se rahita hokara amita-- apAra tRpti kA anubhava karatA hai // 18 // By enjoying a dish having all desired food, Just as a man who has it, He is freed from hunger and thirst, Has a gratification which knows no limit. 18 iya savvakAlatittA atulaM NivvANamuvagayA siddhaa| .. sAsayamavvAbAhaM ciTThati suhI suhaM pattA / / 19 // .

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uvadhAiya suttaM siddhasta 323 usI prakAra sarvakAlatapta--samasta samayoM meM parama tRpti yukta, atula--anupama zAntiyukta siddha zAzvata--nitya tathA avyAbAdhavighna-bAdhA se sarvathA rahita parama sukha meM saMsthita-nimagna rahate haiM // 19 // So a perfected being, gratified, Who has attained liberation which has no parallel, He lives by being happy, For, happiness eternal and unobstructed is his. 19 siddhatti ya buddhatti ya pAragayatti ya paraMparagayatti / ummukkakammakavayA ajarA amarA asaMgA ya // 20 // ve siddha haiM-unhoMne apane sarva prayojana sAdha liye haiM, kRtakRtya hai, ve buddha haiM kevalajJAna ke dvArA virATa vizva kA yathArtha bodha jinheM svAyatta hai, ve pAragata haiM--bhava-sAgara ko pAra kara cuke haiM, ve paraMparAgata haiM-paramparA-krama se prApta mokSa ke upAyoM kA avalambana lekara ve saMsAra-samudra ke pAra pahu~ce hue haiM, ve unmukta-karma-kavaca haiM-jo puNyapApa rUpa karmoM kA bakhtara una para lagA thA, usa se ve sarvathA mukta hue hachuTe hue haiN| ve ajara haiM- vRddhAvasthA se rahita haiN| ve amara haiM--maraNa se rahita haiM aura ve asaMga haiM-saba para-padArthoM ke saMsarga se rahita haiM arthAt saba prakAra kI AsaktiyoM ke pragAr3ha jAla se chuTe hue haiM // 20 // Perfected are they, they are enlightened, They have reached the end of life step by step. Liberated of all the bondages of karma, Freed of age, of death and of all pains. 20 NicchiNNasavvadukkhA jaaijraamrnnbNdhnnvimukkaa| . avvAbAhaM sukkhaM aNuhoti sAsayaM siddhA // 21 //

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324 Uvavaiya Suttam si. Star - siddha sarva-duHkhoM ko pAra kara cuke haiN| janma, bur3hApA aura mRtyu ke bandhana se sarvathA mukta hue haiN| nirbAdha-bAdhA rahita, zAzvata-nitya sukha kA anubhava karate haiM / / 21 // All their pains are at an end, They are free from birth, age and death, They have bliss which is not transient, Eternal joy the Siddhas enjoy. 21 . atulasuhasAgaragayA avvAbAhaM aNovamaM pattA / savvamaNAgayamaddhaM ciTThati suhI suhaM pattA // 22 // anupama sukha-sAgara meM nimagna, avyAbAdha-nirbAdha yA vighna-bAdhA se rahita, anupama muktAvasthA prApta kiye hue siddha samagra-anAgata va bhaviSya kAla meM sarvadA prAptasukha--sukhayukta sthita rahate haiM / / 22 / / Having attained a state, unparalleled, Free from disease and obstruction all, Having attained joys of times not yet arrived, They live on immersed in bliss. 22 uvavAiyasuttaM samattaM aupapAtika sUtra samApta Aupapatika Sutra ends.

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PRAKRIT BHARATI ACADEMY PUBLICATIONS S. No. Title Author Price 1 Kalpa Sutra (Illustrated) (P. H. E ) M. Vinay Sagar 200/2 Rajasthan ka Jain Sahitya (H) M. Vinay Sagar & others 30/3 Prakrit Svayam Shikshak (P. H ) Dr. Prem Suman Jain 4 Agam Teerth (H) Dr. Hariram Acharya 5 Smaran Kala i * Mohan Muni Shardula 6 Jainagam Digda ) Dr. Muni Nagraj 7 Jain Kahaniyan (H) Up. Mahendra Muni 8 Jati Smaran Jnana (H) Up. Mahendra Muni 9 Half A Tale E) Dr. Mukund Lath 10 Ganadharyad M. Vinay Sagar 11 Jain Inscriptions of Rajasthan, Ramballabh Somani 12 Basic Mathematics Prof. L. C. Jain 13 Prakrit Kavya Manjari (P.' H) Dr. Prem Suman Jain 14 Mahavir ka Jeevan Sandesh Kaka Kalelkar 15 Jain Political Thought (E) Dr. G. C. Pande 16 Study of Jainism E) Dr. T. G. Kalghatgi 100%17 Jain, Bauddh Aur Gita ka Sadhana Marg (H) Dr. Sagarmal Jain 18 Jain, Bauddh Aur Gita ka Samaj Darshan (H) Dr. Sagarmal Jain Jain, Bauddh Aur Gita i ke Aachar Darshanon ka Tulapatmak Adhyayan, vol. I (H) 20 lbid., vol. II (H) Dr. Sagarmal Jain 140/21 Jain Karm Siddhant ka Tulanatmak Adhyayan : (H) Dr. Sagarmal Jain 14122 Hem Prakrit Vyakaran Shikshak 23 Acharang Chayanika (P. H) Dr. K. C. Sogani Hard Bound 2512 ..(P. H) Dr. Udai Chand Jain 16/ 181

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24 Vakpatiraj ki Lokanu bhuti 25 Prakrit Gadya Sopan (#) (P. H) (P.H) 26 Apabhransh Aur Hindi (H) 27 Neelanjana (H) 28 Chandanmurti 29 Astronomy & Cosmology (H) (E) 30 Not Far From The River (P.E) 31 Upmiti Bhava Prapancha Katha vol. I 32 Ibid., vol. II 33 Samana Suttam Chayanika (P. H. E) 34 Milay Man Bheetar Bhagvan (H) 35 Jain Dharm Aur Darshan of Peace 46 Rishi Bhashita Sutra (H) 36 Jainism (Some Essays) (E) 37 Dashavaikalik Chayanika (P.H) 38 Rasa Ratna Samucchaya (S.E) 39 Neeti Vakyamritam (S.H.E) 40 Samayik Dharm: Ek Purna Yoga (H) 41 Gautam Raas: Ek Parisheelan 42 Ashtapahud Chayanika (P.H) (H) (H) M. Vinay Sagar (P. H). 43 Vajjalagg mein Jeevan Mulya (P.H) 44 Geeta Chayanika (S.H.E) 45 Ahimsa : The Science (E) (P.H.E) 47 Nadivijnanam & Nadiprakasham Dr. K. C. Sogani Dr. Prem Suman Jain Dr. Devendra K. Jain Ganesh Lalwani Ganesh Lalwani Prof. L. C. Jain David Ray Dr. K. C. Sogani Vijai Kalapurna Suri Ganesh Lalwani Dalsukh Malvania Dr. K. C. Sogani Dr. J. C. Sikdar Dr. S. K. Gupta Vijai Kalapurna Suri M. Vinay Sagar Dr. K. C. Sogani Dr. K. C. Sogani Dr. K. C. Sogani Surendra Bothra M. Vinay Sagar & Kalanath Shastri (S.E) Dr. J. C. Sikdar S Sanskrit, P: Prakrit, H: Hindi, E: English 12/ 16/ 30/ 20/ 20/ 15/ 50/-. 150/ 16/ 30/ 9/ 30/ 12/ 15/ 100/ 10f 15/ 12/ 10/ 16/ 30/ 100/ 30/

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kucha pratikriyAya pustaka : gautama rAsa : eka parizIlana-lekhaka : ma0 vinaya sAgara malya-15.00 "indrabhUti gautama se sambandhita vyavasthita vivaraNa kI dRSTi se yaha pustaka atyanta upayogI hai| Agama-sAhitya meM vaNita prathama gaNadhara indrabhUti gautama se sambaddha zodhoM ke liye upayogI hai| lekhaka kI bhASA sAhityika evaM varNana-zailI rocaka hai|" . -azoka kumAra siMha, amara bhAratI "gautama svAmI kA prAmANika jIvana caritra, gautama rAsa kA sampUrNa artha viziSTa hai jo ki atyanta jJAna vardhaka, kalyANa mAMgalika evaM labdhisiddhiyoM kA dyotaka hai| . pratyeka bhavika jaina ko mArmika prasaMga kA citraNa netroM meM aMkita kara zravaNa karanA cAhiye / " -yoti-saMdeza, bhopAla "bhagavAna gautama para aba taka jitane zodha-kArya hue haiM, prastuta pustaka unakA pratinidhitva karane meM sakSama hai| zrI vinaya sAgarajI ne isa racanA kA sAnuvAda samIkSAtmaka adhyayana prastuta kara lokopayogI kArya kiyA hai| pustaka kI upAdeyatA asaMdigdha hai|" __-muni mahimAprabhasAgara, hubalI * pustaka : samaNasuttaM-cayanikA ---saM0 evaM anu0 : DA0 kamalacaMda sogAnI - mUlya-12.00 "Here are the suttas which help each one of us to enrich our lives by the power of our own efforts--a philosophy that puts happiness into meaningful framework of daily living. These suttas explore the richness of dedication, the promise of hope. What Dhammapada, Bible, Koran and Gita is for Buddhists, Christians, Muslims and Hindus respectively, Samanasuttam is for the Jains, the central book of philosophy." -Prof. K. S. Ramkrishna Rao

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( iv ) "samaNasuttaM kI bhUmikA par3hate-par3hate aisA lagatA ha, jaise mana ke nayana khula rahe haiN|" ' -janArdana rAya nA ra upakulapati, rAjasthAna vidyApITha, udayapura pustaka : sacitra kalpasUtra-saMpAdaka : ma0 vinaya sAgara mUlya-200.00 "It is a unique work of artistry in which the noble spirit of Jainism is revealed." -Acharya Chitrabhanu "saMpAdana-prakAzana adbhuta hai|" -AcArya padmasAgara sUri "....kula milAkara kahA jA sakatA hai ki aba taka ke anudita, sampAdita va prakAzita kalpasUtroM meM yaha prathama koTi kA hai|' . -DA0 muni nagarAjajI "kalpasUtra kA vaise to aneka sthAnoM se prakAzana haA hai aura ve janatA dvArA samAdaraNIya bhI hue haiM, kintu 'prAkRta-bhAratI' jayapura dvArA prastuta prakAzana kA apane meM eka viziSTa rUpa hai| zuddha mUla pATha, saMkSipta kintu bhAvasparzI zabdAnusArI hindI anuvAda, sAtha hI aMgrejI bhASA meM ruupaantr| bIca-bIca meM yathAsthAna hastalikhita prAcIna pratiyoM para se liye gae bhAvapUrNa raMgIna citroM kA aMkana bhI prastuta saMskaraNa kI apanI eka vizeSatA hai|" --muni samadarzI, zrI amara bhAratIH

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PJUTJUT JUT JUTJUT