·Printed by Ganesh Kashinath Gokhale Mamag ng D rector Sarı Caacsh Paint ag Works 499-496 Steawar Poona No 2 sad Publ shed by Prof A N Upadhye Rajaram College Kolhapur ·| आचार्यदेवो भव !

·INTRODUCTION It 19 The Pancasútra is a small manual for the guidance of an aspirant to Liberation it is written from a personal point of view without technical details so common in Jain works At the first sight one is tempte l to conjecture from its title that it 18 a compilation of five disconnected Satras Tho wholesalo designation of Sutra is & misnomer in the case of many Jain and Buidhistic Cabo mical works Satra in the case of our present work 19 used in the sense of a section containing many Satras with necessary gloseos and a lot of extraneous explanations and exhortations one whole work containing five sections closely connected with each other each having a signi ficant title The misery of gamsira is brought homo to tho aspirants mind an l he is advise i to soch skoter 1 Faith (Religion) and the Reli gious dignitaries who would certainly rescue him from samsāra The seed of faith is gown 1 kus hoart which has become a fertilo receptacle due to his disgust towards the world He is asked to abstain from wiched deeds and adopt the good ones after ropentance and confession before the hols teacher A five-fold path of virtue is placed before him he us to reflect on that sa l put it into practice This gradually culminates into renun- ·6 PAMCASUTTAVI ciation of the house-life and initiation into the ascetic order After penancial practices etc, karmas are destroyed and latent virtues of the soul developed The soul becomes frco from the burden of karmas, fires upward to the top of the universe and permanently dwells in eternal bliss of infinite faith, knowledge, power and happiness The treatment of Subject matter in this work 19 a queer admixture of personal exclamations, appeals to the authonty, moral injunctions, aphoristic maxims homoly illustrations and their application cryptic statements and arguments, and of short doscriptions The First Section opens with long quotation of the words of Jina The eternal soul, due to its association with barmus from times immcmorial, 19 wandering in this samsara merely multiplying the miseries To alienate oneself from Sinful karmas one should seek shelter in Arahanta, Siddha, Dhamma and Sabu, reprobato one's previous bad deeds of various type in the presence of the holy teacher and try to adopt virtuous deeds thereafter he should hunger for the instruction of Arahantas and with respectful behaviour towards them, should try to carry out the course of conduct without transgressions He should cultivate an attitude of approval towards the great and small. He should understand his folly, magnify his demerits with a view to eradicate them, try to discriminate what is beneficial and harmful, and finally adopt what is beneficial Thos the inauspic ons karmas get loosened and ·INTRODUCTION 7 the auspicious ones begin to give their front like A good medicine properly prescribed, In tho Second Section the preparatory stage of faith and devotion advances to tho adoption of virtues, the five partial vons of a pious householder: 1., (1) abstention from harm to living berpfs. (11) abstention from false speech, (m) abstention from taking things which are not frec- Is giren. (iv) abstontion from sexual interconrse, (1) abstention from possessing property The practice of theso TOW8 18 only partial for instance, hus abstention from sexual intercourse practically amounts to his abstention from sexual dealings except those in a wedded life He bids goodbye to the unnghicons life and shales hands with rightocug condact Ho feels respect to and keep company with Faith that will lead him to spintual enlightenment Ho note tho religious stage on which bo is standing and tries to bring his conduct apto the marh--almaya hecping his mental verbal and physical activities pure Ho treats all beings as he would treat humself aroiding all preliminary uns that insolve the loss of many lives Ho atonds the extremes of Pant10n4 Ho 19 lind to all the members of huu retIDUD R9 Fell His gifts enjoyment and rarupbemala are proportionate to his 5410 Comprehending the convequences of his acts he carries out his daties in details and with Iemarkablo alertners Keeping a sleepless tight be #ces that is proper for him ard for his age II. kerpe in mind that the pleasures of tense are all xorthless Death misht portce on hum 1: kas ·8 PAMCASUTTAM moment; the only antidote against death is Faith and that he meditates upon with reverence In the Third Section the aspirant who has properly carried out the duties of a householder 19 ready to enter the order of monks But there are the responsibilities of & family life If the parents are still unenlightened he should impress upon their mind the temporary character of pleasures, the danger of death at any moment, and the scarcity of human birth in which alone Libera tion can be attained The state of liberation is all happiness, completely immune from the nuisances, troubles and tortures that are quite usual in samsāra If the parents are enlightened, ho should Practise austerities along with them In case they refuse to be enlightened, he should ask permission from them to enter the order of monks But if that permission is not granted ho should loavo his parents with a pious intention of securing the medicine of Right Faith for them and thus to bring them round He should not offend his parents--& notable example to this effect comes from the life of Lord Mahavira When he leaves them with a pious intention, it is as good as he does not leave them Intent on the comprehension of Reality, after offering reverence to the illustrious Arahantas and with due ceremonies he should get himself initiated in the order of monks at the hands of a great teacher In the Fourth Section the aspirant, who now has entered the order of monks, applies himself studiously and sincerely to the practice of discipli- ·INTRODUCTION 9 nary duties of & mogh He has developed as attitude of non attachment and his mind is perfectly composed En lowel with the virtues of a good pupil he lives in the famils of the teacher and recentes instrnction with humility He closely applies himself to the study of sacred texts and scrutinzingly carnes the injunctions into practice Gradually he comes to possess fivefold carefulness and threefold control which help him to develop the latent powers of bis self He grasps the nature of things leaving the unstable he exerts himself to attain the stable His meditation is disinterested hus psycho activities grow purer his mind is com posed unvoxed by disturbances and calamities He 19 aware of the disease of karma Through & good teachers advice he adopts the proper remedies He stops his careless conduct eats tasteless and puro food and 18 soon free from that harmio disease There 18 a confidence in him which helps him to Loop hus mind pure Ho obeys the order of Jina and pats it into practice It gradually takes him out of samssra. His achievements in auspicious meditation go on advancing and he practises rules of ascetic life without transgressions ledge comes to his rescue and works as an instig ator Ho is approaching the blessed end Having carried out the disciplinary dates of the asetic life and with the karmic dust shaken away ho attains glors is enlightened 18 released from sansina completely blows away the karms and pats an end to misenos. In the Fifth Section we learn that the soul after becoming free from karmas flies towards with an ܗܘܩܠܐ ·10 PAMCASUTTAM unhindered speed to the top of the universe and dwells there in an adspicious abode He is free from birth old age and death His karmic energies bave lost thoir potency He has realised kuus nature He is devoid of the qualities of sense a con material embodiment of Lnowledge with no definable shape This is the eternal happiness the taste of which 19 beyond the comprehension of human thought He 18 self established and self supporting His happi ness is infinito The number of liberable beings is infinite and we cannot even think that it would be exhausted at any time Karman is neither inherent in nor an imaginary ascription on the soul From time immemorial both of them are closely associated and they will be separated in Liberation Ile gold from ore. The doctrine of the Lord based as it is on the logic of mainfold predication is 10 falliable and should not be imparted to those who do not deserve it The oftraised question whether a religion is praurthipara or niurttıpara is not to the point with regard to Jainism It preaches a path which starts from praturttı but ultimately merges into nacrtu The charge of extreme idealism often levelled against Jain ethics is due to the fact that orienalists who first studied Jainism accidently started with manuals of rules meant for ascetics, and others who depended on secondhand material never distinguished beween the rules of a householder and those of a mont It is hoped that this error inten tional as it never was would soon be corrected by ·INTRODUCTION 11 the study of works like Pancasūtra which prescribe & sober path of discipline for householders who, as they rise further on the ladder of spiritual derelopment, adopt severe forms of austerities The confessinary exclamations ($$ 6-7) cannot but be startling to students of Christianity who &re likely to find therei & point of sunularity with the Christian faith The Reverend J Stevenson .comments on this similarity thus “Although the rite of confession does not as far as I can learn, exigt among the Buddhists it most llely had its origia in India 12 an early age, and along with other opinions and practices travelled westward in the early renturios of Christianity and obtained incorporated with a purer faith" (Vide Kalpasūtra and Navatattva, Preface, p xxiv) There 18 among Buddhists Pâtimollha rite when Prātimokse was recited in an assembly of at least four monks. The recitation consisted of varying numbers of Articles, at the end of which the monks had to offer confession in case & particular article had been transgressed The underlying idea is the same in Jainism and Buddhism In the former the confession was prescribed both for householders and monks, while in Budelhism it was restricted to monls only that thore might not be any hindrance arising out of difficult practices to the probelytızıng mission of Buddha Many savants are of opinion that the study of Jainism sheds abundant light on the Sermon on the mount, vanous parallels between Jainism and Christianity hayo been detected by some scholars ( Heart of Jainism. Pp 291-2) Though an adşerse criticism from ·12 PAUCASUTTAM an all rondd Indologist bke Max Muller gave a quutus to that life of Christ 'La vie Inconnue de Jesu Christ', still the gap of 18 years in the life of Christ might have included as the Russian author Micolos Notovitch puts forth in his above named French work a travel to India where Christ might have met Jaina and Baddhist monks from whom he might have caught scent of their various practices like confessions ete (Vide Jaina Gazette, vol xvi, p 155) It is in the last section that we get a classical description of Niryaba as conceived by Jarna philosophers It is declared to be a positive state of the eternal soul and a positive condition of unending bliss The Buddhistic conception of Nibbāna is one of the hotly discussed problems of Bauddha philo sophy and I am sure that the scholars will find from the study of the last section that Nibbāna of the Pali Canon is nearer the description of the Jain idea of Nirvana and it 19 only in later times that Buddha's silence on metaphysical problems was exaggerated, the doctrine of momentarıness though ethically meant in early days was transferred to the realm of metaphysical problems and the result was that Nibbāna came to be loohed upon as a mere poid It 19 not poesible to talk of individual authorship with regard to works like Pancasatra. The basic contents of this book are as old as Jainism They are & Literary heirloom preserved in the megory of Jain monks There might have been. Omissions and comm159100$ in later dass The ·INTRODUCTION 13 confessionary exclamations might be shortened or lengthened according to the situation and convenienco Harbhadra who has written commentary on this worh says ( possibly the colophon belongs to him!) that it is composed by ancient Acaryas The problem of the date of this work will have to be handled with caution As remarked above the ground work contents are as old ag Jainism But what is the date of the present shape of this work? In its present shape it is commented up on by Haribhadra who fourished circa 700-770 We fcd kere and there the traces of influ ence of the Tattvarthasutra-for instance the illustrations of alabu etc (v § 6 See notes ) aro merely referred to in this work and so far as I know they are found in details for the first time in T Sutra of Umāsyatı So Pancasutra with its ground-work as old as Jainism has received additions from T Sutra etc and it is perhaps Haribhadra 8 commentary that gave it a final shape The whole work is written in Ardha maga dhi prose and here and there some prose lines raise the suspicion of a metrical shade (for instance tafe HTC M8 44 6 {8 6 ). Generally the tort is easy but it becomes difficult in the last two chapters where narration is intermixed with logical discussions In this second edition the notes have been rewritten a translation has been added, and a

·14
PAMCASUTTAM
glossary of some important and difficult words 1€
given at the end,
I bambly express my heartfelt thanks to my
revered Professor Dr P L Vaidya to whom goes
the entire credit of initiating mo in tho field of
Praent studies
Rajaram College Kolhapur,
August 1931
hapur,}
AN UPADIIYE.
AN

·॥ पंचसुत्तं ॥ [पावपडिग्पायगुणवीजाहाणमुत्तं ) 81.नमो यीमरागाणं सम्यपणूण देयिंदपूरमाण जटि- भरत्युवाईण तलुगगुरुणं भरताणं मगयंतापजे एपमार पाति-८ पलु भणार जीये, अपार जीपस्स भये, भणार- पम्मसजोगनियत्तिप, दुपयरूये, दुपयफले, उफ्राणुषधे । एमम्स ण पुच्छित्ती मुद्धधम्मामो, सुधम्मसपत्ती पाय- कम्मपिगमाभो, पापम्मपिगमो सहामायामापभो । नम्स पुण विवागमायापि-चरसरणगमपं दुपटगरिक्षा मुक्टाणामेपणं । प्रमो पायव्यमिण दोरामणं सपा मुप्पणिहाणं भुजो भुनो संकिलेसे तिकालमसपिलेसे ॥ 82 जायत्रीय मे भगवती परमतिलोगनाहा भणुत्तर- पुण्णसंमारा पीपरागदासमोहा अचिंतचिंतामणी भय. जलहिपोया पगतसरणा अरईता सरण n ६ 3 तहा पहीणारामरणा अयेप्रपम्मकरंबा पणट्ठपा. यादा पेयलनाणदसणा सिरिपुरनिवासी निरुपमसुहसंगया सपहा क्यविया सिद्धा सरण। 4. तहा पसंतगीरासपा सायजजोगपिरपा पंच. विहायारमाणगा परोययारनिया पउमाइनिर्दसणा माण. अक्षयणसंगया विमुज्झमाणमाया साहू सरण ।

·पचसुत्त 5. तहा सुरासुरमणुअपहओ मोहतिमिरंमुमाली राग- होसविसपरममतो, हेऊसयलकल्लाणाणं, कम्मवणविहायसू, साहगो सिद्धभावस्स. केवलिपण्णत्तो धम्मो जावजीव में भगवं सरणं । सरणमुवगओ अ एरसिं गरहामि दुक्कडं ।। 86. जणं अरहतेनु या सिद्धमु वा आयरिपसु पा उप. ज्वापसुबा साहूमुबासाहुणीसुथा भन्नेसुयाधम्मट्ठाणेसुवा माणणिजेसु पूणिजेसु, वहा माईसुवा पिईसुया बंधूसुवा मित्तेसु या उवयारिसुवा, ओहेण धा जीवेसु मग्गट्टिपसु, अमग्गटिपसु, मग्गसाहणेसु, अमग्गसाहणेसु जं किंधि चितहमायरि थणायरियव्यं अणिच्छिअव्यं पायं पाचाणु- वंधि सुहुमं या वायरं धामणेण या घायाए वा कारण वा, कयं या काराविया अणुमोइशं वा, रागेण वा दोसेण या मोहेण या, इत्य वा जम्मे जम्मंतरेसुवा, गरहियमेवं दुकड. मेथं उज्झिममेअं,विआणि मप कल्लाणमित्तगुरुभगवंत- घयणाओ परमे ति रोहों सद्धाए, अरहतसिद्धसमक्वं गरहामि अहमिणं दुकरमेयं उझिअन्यम। इत्थ मिच्छामि दुक्कडं, मिच्छामि दुकर्ड, मिच्छामि दुक्कडं ॥ 67. होड में एसा सम्म गरिहा। होउ मे यकरण- नियमो । यहुमयं ममेयं ति इच्छामि अणुसहि मरहताणं भगवंताण गुरुणं फल्लाणमित्ताणं ति। होउ भे पपहि संजोगो । होउ मे एसा सुपत्यणा। होउ मे इत्य बहुमाणो। होउ मे मो मोक्पीयं ति । पत्तेसु एपसु अहं सेवारिहे सिआ, थाणारिहे सिमा, पडियचिजुत्ते सिमा, निरर- थारपारगे सिमा॥ 88 संदिग्गो जहासचीप सेयेमि सुकटं। यणुमोपमि सय्येसि भरतार्थ अणुद्वाणं, सम्मेसि सिद्धाणं सिद्धमायं, सम्वेसि आयरिमाणं भायार, सन्यासि उप-झायाणं मुत्तप्पा याणं,सम्येसिसाहणं साहुरिरिसं,सन्येसि सायगाणं मोक्स.

·पंचसुत्त II [साहुधम्मपरिमावणासुत्तं] 81. जायाए धम्मगुणपडिवत्तिसद्धाए भाविजा एएसि सरुवंपयइसुंदरतं अणुगामित्तं परोवयारित्तं परमस्थहेउत्तं। तहा दुरणुवरत्तं भंगे दारुणतं महामोहजणगत्तं भूओ दुल्ल- हत्तं ति । एवं जहासत्तीए उचिअविहाणेणं अञ्चंतभावसारं पटिवजिजातं जहान्थूलगपाणाइवायविरमणं १,थूलग- मुसायायविरमणं २, थूलगअदत्तादाणविरमणं ३, थूलग मेहुणधिरमणं ४, धृलगपरिग्गहविरमणमिचाइ ५ पडिवजि. ऊण पालणे जइजा । सयाणागाहगे सिपा, सयाणाभावगे सिआ, सयाणापरतंते सिआ।आणा हि मोहविसपरममंतो, जलं दोसाइजलणस्स,कम्मवाहितिगिच्छासत्थं, कप्पपाययो सिवफलस्स। 2. जिजा अधम्ममित्तजोगं, चितिजाभिणवपाविए गुणे, अणाइभवसंगए अ अगुणे, उदग्गसहकारितं अधम्म- मित्ताणं, उभयोगगरहिअत्त, असुहजोगपरंपरं च । परि- हरिजा सम्मं लोगविरुद्ध करणापरे जणाणं, न खिसाविज घम्म,संकिलेसो खु एसा, परमोहिवीयमयोहिफलमप्पणो ति। एवमालोपत्रा-न खलु इत्तो पो थणत्यो, अंधत्तमभं संसाराडवीए, जणगमणिटावायाणं, अइदारुणं सरूवेणं असुहाणुरंधमत्थं ॥ .सेविज धम्ममित्ते विहाणेणं, अंघो विवाणूकट्ठए, चाहिए विय वेजे, दरिदो चिय ईसरे, भीओ यिव महाना- यगे। न इओ सुंदरतरमन्नं ति वहुमाणजुत्ते सिआ आणा- कंघीयाणापडिच्छगे थाणाअविराहगे आणानिप्फायगे ति॥ 34. पहियानधम्मगुणारिहं च घट्टिना गिहिसमुचिएसु गिहिसमायारेमु परिसुद्धाट्ठाणे परिसुद्धमणकिरिए परि- ·सादुधम्मपरिभावणात्त सुद्धवरकिरिए परिसुद्धकायकिरिए। यजिजाऽणेगोवधाय- कारगं गरहणिजं पहुकिलेसं आयइपिराहगं समारंभं । न चितिजा परपीडन भाविजा दीपयंन गउिजा हरिसं। मसेविजा वितहाभिनिवेसं । उचिभमणपवत्तगे सिमान मासिला अलिअं, न फसं, न पेसुन्नं, नाणिय। हिय. मिअभासगे सिमा। एवं न हिसिजा भूआणि । न गिहिज अदत्तं न निरिक्तिन परदारं। न फुजा अणस्थदंखें । सुहकायजोगे सिमा॥ b. तहा लाहोचिगदाणे लाहोचिअभोगे लाहोचिअपरि- वारे लाहोचियनिहिकरे सिआ। असंतापगे परियारस्स गुण- करे जहासत्ति, अणुकंपापरे निम्ममे भाषण। एवं खुतप्पालणे विधम्मो जह अन्नपालणे ति। सब्जीया पुढो पुढो । ममत्तं यंघकारणं । तदा तेसुतेसु समायारेमुसहसमरांगप सिथा, अमुगेहं, अमुगफुले, अमुगसिस्से, अमुगधम्मट्ठाणठिए, न मे तमिराहणा, न मे तदारंभो, युड़ी ममेमस्स, एअमित्य सार, एअमायभू, पहिरं, असारमन्नं सम्मं विसेसओ अ विहिगहणेणं-एयमाह तिलोगयधू परमकाराणिगे सम्म संयुद्धे भगवं अरदने त्ति। एवं समालोचिम तदविरुद्धेसु समायारेसु सम्म यहिना, भावमंगलमेभं तनिष्फत्तीए॥ $6. तहा जागरिज धम्मजागरिआए, को मम कालो, फिमेभरस उचिभं, असारा विसया निगमगामिणो चिरसा- यसाणा मीसको मय् सव्याभायकारी अविण्णायागमणो थणियारणिजी पुणो पुणोणुयंधी। धम्मो एमस्स भोसई पगंतविसुद्धो महापुरिससेविमो सय्यहिमकारी निरभारी परमाणंदहेऊ॥ ST नमो इमस्स धम्मस्सा नमोपअधम्मपगासगाणं। नमो एभधम्मपालगाणं । नमो पअधम्मपस्यगाणं। नमो मधम्मपयनगाणं । इच्छामि महमिण धम्म पहियविचर ·२० पचमुत्त सम्म मणवयणकायजोगेहि । होउ ममेअं कल्लापं परम- फल्लापणाणं जिणाणमणुभाषओ। सुप्पणिहाणमेयं चितिना पुणो पुणो। एअधम्मजुत्ताणमययायकारी सिआ। पहाणं मोहच्छअणमेय। एवं विसुझमाणे भावणाए कम्मापगमेणं उवेइ अस्स जोग्गयंतहा संसारविरते संधिग्गे भवन अममे अपरोवतायी विसुद्धे विमुज्झमाणमाघे ॥ इम साधम्मपरिभावणासुत्तं सम्मत्तं ॥२॥ IIT - [ पव्वजागहणविहिसुत्तं] 81. परिभाविए सादुधम्मे जहादिअगुणे जइजा सम्म- मे पदियजित्तए अपरोयता । परोक्तावो हि तप्याडि- यत्तिविग्धं, अणुपाओ खु एसो, न खलु अयुसलारंभयो हिरं। अप्पडिबुद्धे पहिचि पडियोहिजा अम्मापिअरे । उभयलोगसफलं जीविभं । समुदायफडा कम्मा समुदाय- फल ति। एवं सुदीहो म वियोगो। अमहा पगरुक्ख- निवासिसउणतुल्लमेभं । उद्दामो मच्चू पञ्चासन्नो अ । दुल्लह मणुअत्त समुद्दपडियायणलामतुल्लं । अइप्पभूआ अन्ने भया दुक्खबहुला मोहंधयारा अक्सलाणुयंधिण) अजोगा सुद्धधम्मस्स जोग य एवं पोअभूमं भवसमुहे, जुत्त सकन्ने निजि सवरटुइमछिदं नाणकण्णधारं तव- परणजयणं । सणे दुलहे सम्मकजीपमाईप सिद्धिसाग- धम्मताहगत्तेण । उवादेा य एसा जीवाणं, न इमीए सम्मो, न जरा, न मरण, न विओगो, नाणिसंपओगो, न हा, न पियासा, न मनो कोर दोसो, सय्यहा अपरतते

·पवजागहणविहिसुत्त
जीपायत्थाणं असुभरागाइरहिरं संतं सियं अव्यायाहं ति।
विवरीओ अ संसारो इमीए अणयट्ठिअसहायो, इत्थ खल्लू
सुही वि असुही, संतमसंतं, सुविणु व्व सन्यमालमालं ति।
ता अलमित्थ पडियंधेणं । करेह मे अणुग्गरं । उजमह एवं
पुच्छिदित्तए। अहं पि तुम्हाणुमईए साहेमि एवं निविष्णो
जम्ममरणेहिं । समिझाइ स मे समीहि गुरुपभावेणं । एवं
सेसे वि वोहिन्जा । तमो सममेपहिं सेविज धम्मं । करि
जोचिभकरणिजं निरासंसो उ सव्यदा । ए परममुणि-
सालणं॥
82. अवुज्झमाणेमु अ कम्मपरिणईए विहिजा जहा-
सत्तिं तदुवकरणं आओघायसुद्धं समईए । कयण्णुआ खु
एसा, करुणा य धम्मप्पहाणजणणी जणम्मि । तमो अणु:
पणाए. पडिवजिज धम्म । अन्नहा अणुवहे चेय उवहिजुत्ते
सिआ। धम्माराहणं खुहिरं सब्वसत्ताणं । तहा तहेअं
संपाडिजा। सव्वहा अपडियजमाणे चइजा ते अट्ठाण
गिलाणोसहत्थचागनाएणे॥
83. से जहानामए केइ पुरिसे कहंचि कंतारगए अम्मा-
पिइसमेए तप्पडियद्धे यचिजा । तेसिं तत्थ निअमघाई
पुरिसमित्तासाझे संभवमोसहे महायंके सिआ। तत्थ से
पुरिसे तप्पडिबंधाओ एवमालोचिअ न भवंति एए नि.
ममो मोसहमंतरण,योसहभाये अ संसमो, कालसहाणि अ
एमाणि, तहा संठविथ सठयिम तदोसहनिमित्तं सवित्ति-
निमित्तं च चयमाणे साहू । एस चाए अचाए । अचाए चेव
चाए । फलमित्य पहाणं वुहाणं । धीरा एअदंसिणो । स ते
ओसहसंपायणेण जीयाचिजा। संभवाओ पुरिसोचिअमेधे ॥
84. एवं सुकपक्खिए महापुरिसे संसारकंतारपडिए
अम्मापिइसंगए धम्मपडियद्धे घिहरिजा । तेसिं तत्थ
निममविणासगे अपत्तवीजाइ पुरिसमित्चासो संभवंत.

·२२
पंचमुत्तं
सम्मत्ताइओसहे मरणाइविवागे फम्मायके सिआ। तत्य
से मुक्कपक्खिए पुरिसे धम्मपडिबंधाओ पथं समालोचित
विणस्संति पए अवस्सं सम्मत्चाइयोसहविरहेण, तस्स
संपारणे विभासा, कालसहाणि अ एमआणि घवहारओ।
तहा संठविस संठविभ इइलोगचिंताए तेसि सम्मत्ताइ-
ओसहनिमित्तं विसिट्टगुरुमाइभावेण सपित्तिनिमित्तं च
फिञ्चकरणेण चयमाणे संजमपडियत्तीए साहुसिद्धीप । एस
चाए अचाप तत्तभाषणाओ। अचाए चेय चार मिच्छाभाव-
णामो । तत्तफलमित्य पहाणं परमत्थओ। धीरा एअदंसिपो
थासन्नभव्या। स ते सम्मत्ताइओसहसंपाडणेण जीवाविजा
अचंतिअं अमरणावंझवीअजोगेणं। संभवाओ सुपुरिसो.
चिअमेयं । दुप्पडिआराणि अ अम्मापिईणि । एस धम्मो
सयाणं । भग इत्थ नायं परिहरमाणे अकुतलाणुबंधि-
अम्मापिसोग नि॥
86. एवमपरोयता सव्यहा सुगुरुसमीचे पूइत्ता भग-
चंते वीअरागे साहू भ तोसिऊण विहयोचि किवणाई,
सुप्पउत्तावस्सप सुविसुद्धनिमित्ते समदिया सिए विसुज्झ-
माणो मया पमोएणं सम्म पव्वाजा लोअधम्महितो
लोगुत्तरधम्मगमणेण । एसा जिणाणमाणा महाकल्याण
त्ति न घिराहिमा युहेणं महाणत्यभयाो सिद्धिकंखिणा!
इस पयजागहणविहिसुत्तं सम्मत्तं ॥३॥

·परजापरिपालणासुत्त
२३
IV
[पञ्चजापरिपालणामुत्तं]
$1 स एवमभिपव्वइए समाणे सुविहिभापमोकिरिया
फलेण जुजाइ । विसुद्धचरणे महासत्ते न वियजयमेइ ।
एअअभावेऽभिप्पेअसिद्धी उयायपवित्तीओ।नाविवजस्थोऽ
गुवाए पयट्टइ । उवाओ अ उवेअसाहगो निअमेण । तस्स
तत्तचाओ असहा, अइप्पसगाभो, निच्छयमयमेम ॥
82 से समलेटुकचणे समसत्तुमित्ते निभत्तगहदुक्खे
पसमसुहसमेए सम्म सिक्खमाइअइ । गुरुकुलयासी गुरु-
पडियछे थिणीय भूअत्थदरिसी न इओ हिय तत्त ति मनह ।
मुस्सूसागुणजुत्ते तत्ताभिनियेसा विहिपरे परममतो ति
अहिजइ सुत्त पद्धलक्खे आससाविप्पमुके आययट्टी। स
तमइ सध्यहा । तओ सम्म निउजइ । पय धीराण सासण।
अनहा अणिोगो अविहिगहिअमतनाएण। अणाराह
णाप न किंचि तदणारभाओ धुव । इत्य मांगदेसणाए दुक्स
अवधारणा अम्पडिवत्ती। नेवमहीमही अवगमविरहेणा
न पसा मग्गगामिणो विराहणा अणत्थमुहा ॥
83 अत्थहेऊ तस्सारभाओ धुव । इत्थ मग्गदेसणाप,
अणभिनिवेसो। पडिवत्तिमत्त किरिआरभो। एव पि अही
अहोभ अवगमलेसजोगओ। अय सीओ नियमेण । मग्ग
गामिणो खु एसा अपाययहुलस्स । निरवाए जहोदिए,
सुत्तत्तकारी हयइ पवयणमाइसगए पचसमिए तिगुत्ते ।
अणस्थपरे एभचाए अविभत्तस्स सिसुजणणिचायनाएण।
विअत्ते इत्य फेवली एअफलभूए सम्ममेम विआणइ
दुबिहाए परिणाए सहा आसासपयासदीय सदीणाधिरा
इमेअ, असदीणधिरत्यमुनमइ जहासत्तिं । असंभते
अणू

·२४ पचमुत्त सगे असंसत्तजोगाराहए भवइ । उत्तरुत्तरजोगसिद्धीए मुच्च पावकम्मुण ति । विसुज्झमाणे याभवं भावकिरिम माराहेइ । पसमसुहमणुहयह अपीडिए संजमतवकिरि- आए थव्याहिए परीसहोवसग्गेहिं वाहियसुकिरियानाएपं ॥ $4.से जहानामए फेई महावाहिगहिए अणुअतव्येअणे विण्णाया सरूवेण निदियण्णे तत्तयो । सुपेजवयणेण सम्म तमवगच्छिा जहाविहाणओ पवन्ने सुपिरियं । निरुद्ध. जहिच्छाचारे तुच्छपत्थभोई मुञ्चमाणे वाहिणा निमत्तमाण- वेमणे समुवलमारोग्गं पवडमाणतम्भावे तल्लाभनियुईप, तप्पडिबंधायो सिराखाराजोगे विवाहिसमारोग्गविण्णा. णेण इनिप्फत्तीओ अणाकुलमाययाए किरिओवयोगेण अपीडिए थव्याहिए सुहलेस्साए यह । पेन्नं च याहु मन्नहा। ६० एवं कम्मवाहिगहिए अणुभूअजम्माइवेयणे विण्णाया दुक्यरूपेण निविणे तत्तओ। तओ मुगुस्वयणेण अणुट्टा- पाइणा तवमच्छिा पुश्बुत्तविहाणओ परन्ने सुकिरिक्ष पव्यजं । निरुद्धपमायायार असारसुद्धभोई मुच्चमाणे कम्म- वाहिणा । नित्तमाणिविमोगाइवेशणे समुपलन्म चरण रोगा पडमाणसुहभाचे तलामनिधुईए, तप्पयिंधविस- सथो परीसहोयसग्गभावे वितत्तसअणायो पुसलासयत्रु डीप थिरासयत्तेण धम्मोवयोगामो सया थिमिए तेउल्लेसाप पहर । गुरं च यहु मन्नर जहोचिभं असंगपडियत्तीय निसग्गपपित्तिमायण । एसा गुरई विआहिआ भायसारा विसेसमो भगवंतयनुमाणेणं । जो मं पडिमना से गुय ति तदाणा । अमाहा पिरिया अकिरिआ पुलडानारकिरिया. समा, गरहिमा तत्तईणं सफलजोगयो, विसनतत्तीफल मित्य नायं, मायहे गु तफलं असुहाणुपंधे ॥ $ माया गुरुयङमाणो अशकारणत्तेणाथमो परम- गुरुसमोगी। तभो सिनी थसंसयं । सह सुहोदए पगिट्ट ·हवह अर्चितचितामाणिकप्पे। स एवं परंपरस्थसाहए। तहा. करुणाइभावमो। अणेगेहिं भवेहिं विमुश्चमाणे पावकम्मुणा, पयट्टमाणे असुहभावेहि, अणेगभविभाए आराहणाए पाउ. णइ समुत्तमं भयं चरम अचरमभयहेउं अधिगलपरंपरत्य- निमित्तं। तत्थ काऊण निरवसेसं किचं वियरयमले सिज्झइ,वुज्झइ,मुच्चइ, परिनिव्याइ,सम्पदुस्खाणमतं करे। इस पयजापरिपालणासुत् सम्मत्तं ॥४ परजापरिपालणासुतं २५ तयणुपंधे भववाहितेगिच्छो ।न इमो सुंदरं परं । उवमा इत्थ न विजई। स एवंपण्णे एवंभावे एवंपरिणामे अप्पडियडिए बमाणे तेउल्लेसाए, दुवालसमासिएणं परिआपण भइ- कमहसय्यदेवतेउल्लेस, एवमाह महामुणी । तओ सुके सुझा भिजाई भवइ । पायं छिन्नकम्माणुवंधे सवा लोगसणं । पहिसोअगामी अणुसोअनिवित्ते, सया सुहजोगे एस जोगी विआहिए । एस आराहगे सामण्णस्स जहागहिमपहाणे सन्योयहासुद्ध, संघइ सुद्धगं भवं सम्म अभवसाहगं भोग. किरिमासुरूवाइकप्पं । तो ता संपुष्णा पाउणइ अवि गलहेउभाषओ असंकिलिट्ठसुहरूवाओ अपरोयताविणो सुंदरा अणुबंधेणं । म य अन्ना संपुण्णा ॥ 87. तत्तत्तपंडणेण एवं नाणं ति बुचइ । एअम्मि सुह- जोगसिद्धी उचिअपडियत्तिपहाणा । इत्य भावो पवत्तगो। पायं विग्यो न विजइ निरणुबंधासुहफम्मभावेण । अस्वि- ताओ इमे जोगा भायाराहणाओ। तहा तो सम्म पयत्तद, निप्फायइ यणाउले। पर्व किरिआ सुकिरिया एगंतनिकलंका निकलकत्थसाहिमातहासुहाणुबंधाउत्तरुत्तरजोगसिद्धीए। तभी से साहइ परं परत्थं सम्मं तकसले सया, तेहिं तेहि पगारेहिं साणुधंमहोदए वीजबीजादिटावणेणं । कत्तिविरि- आइजुत्ते अवंझसुहवेट्टे समंतभद्दे सुप्पणिहाणाइहेऊ मोह- तिमिरदीवे रागामयचेजे दोसाणलजलणिही संवेगसिद्धिकरे ।

·पचसुत्त v [पन्यज्ञाफलसुतं] 81. स पवमभिसिद्ध परमवंभे मंगलालए जम्मजरा- मरणरहिए पहीणासुहे अणुयंघसत्तियजिप संपत्तनिअ. सरूचे अकिरिए सहायसंठिए अणतनाणे अणंवदंसणे । से न सहे, न रूवे, न गंधे, न रसे, न फासे, अरूची सत्ता, अणित्यंथसंढाणा, अणंतविरिमा, फयकिन्चा, सव्वावाह- विधजिआ, सन्यहा निरवेक्षा, थिमिमा, पसंता। असं- जोगिए पसाणंदे, मओ चेव परे मए । अवस्खा अणाणंदे, संजोगो विभोगकारणं, मफलं फलमेभाओ, विणिवायपरं सुतं । यहुमयं मोहामो अयुहाणं, जमिचो थियजमओ, तओ अणस्था अपजवसिया, एस भावरिऊ परे अओ वुत्ते उ भगवया ॥ 82. नागासेण जोगो एअस्स, से सरुवसंठिए, नागास- मन्नत्थ, न सत्ता सदंतरमु । अचिंतमेकं केवलिगर्म तत्तं। निच्छयममेथ। विजोगवं च जोगो त्ति न एस जोगो मिन्नं लपवणमेअस्स । न इत्यावेक्षा। सहायो सु एसो अणंतसुहसहायकप्पो । उवमा इत्थ न विजह । सम्मावेऽशुमयो पर तस्सेय। माणा एसाजिणाणं सचण्णूर्ण अवितहा पगंतओन वितहत्ते निमित्। न चानिमित्तं कज ति॥ 5 B. निदसणमेत्तं तु नवरं। सबसत्तुस्सए सव्यवाहि- विगमे सव्यस्थसंजोगणं सबिच्छासंपचीए जारिसमे, इचोऽणतगुणं तं तु भावसत्तुक्सयादितो । यगादओ भाव. सत्तू, कम्मोदया पाहिणो, परमलद्धीमो उबट्टा, अणिच्छे. च्छा इच्छा । एव मुहुममे न तत्तमो श्यरेण गम्मइ, जर.

·पवजाफलसुत्त सुई व अजाणा, आरोग्गसोहं व रोगिण ति विभासा। अचितमे सरूवेणं । साइअपजवसि एगसिद्धावेक्खाप, पवाहओ अणाई। ते वि भगवंतो एवं, तहाभन्वत्ताइभाव- ओ। विचित्तमेथं तहाफलभेएण। नाविचित्ते सहकारिभेओ, तदवेक्यो तो ति, अणगंतवाओ तत्तवाओ । स खलु एवं । इहरहेगंतो, मिच्छत्तमेसो, न इत्तो यवत्या । अणारिहा अमेयं ॥ 4 संसारिणो उ सिद्धत्तं । नायधस्स मुत्ती सइत्थ. रहिआ। अणाइम बंधो पचाहेणं अईअकालतुल्लो । अबद्ध- यंधणे यामुत्ती पुणोधपसंगमओ, अविसेसो अ यद्धमुक्काणं। अणाइजोगे वि विमोगो कंचणोवलनापणं । न दिदिक्खा अकरणस्स । न यादिम्मि एसा । न सहजाए निवित्तीन निवित्तीए आयट्ठाणं । न य अचदा तस्सेसा, न भव्यत्ततुल्ला नाएणं, न केवलजीवरूयमेभं, न भाविजोगावेखाए तुलतं, तया केवलत्तेण सयाधिसेसओ, तहासहावकप्पणमप्पमाण. मेव । एसेव दोसोपरिकल्पिाए।परिणाममेभा बंधाइयो ति साह । सव्वनयविसुद्धीए निरुवचरिओभयभावणं ॥ $5. न अप्पभूभ कम्मं ।नपरकप्पिअमेगन एवं भवा- दिमेओ। नभवाभावो उसिद्धी । न तदुच्छेदेणुप्पाओ।न एवं समंजसत्तं । नाणाइमंतो भयो । म हेउफलभायो। तस्स तहासहायकप्पणमजुत्तं निराहारन्नयकोनिओगेणं तस्सेव तहाभावे जुत्तमेों सुहुममट्ठपयमेशं विचिंतिअव्वं महा. 'पण्णाए ति॥ $6. अपजयसिअमेय सिद्धसोक्वं, इत्तो चेवुत्तमं इम, सम्वहा अणुस्सुगत्तेऽणतभावाओ । लोगंतसिद्धिवासियों एए। जत्थय एगो तत्थ निममा अर्णता अकरमणो गई पुन्य- पोगेण अलाउप्पभिइनायओ। निअमो अओ चेव अफुस- माणगईए गमणं उमरिसविसेसओ इमं । अनुच्छेना

·२८
पचसुत्त
भव्वाण अणंतभावेणा एयमणंताणतयं समया इत्थ नायं ।
भब्यत जोगयामेत्तमेव फेसिंचि पडिमाजोगदारुनिदंस-
पोण । ववहारमयमेध। एसो वि तत्तंग पवित्तिविसोहणेण
अणेगंतसिद्धोओ निच्छयंगमावण । परिसुद्धो उ केवलं ।
87 एसा आणा इह भगवमो समंतभद्दा तिकोहिपरि-
मुद्धीए अपुणवंधगाइगम्मा । एअप्पिसत्तं पलु इत्थ लिंग,
ओचित्तपवित्तिविषणेअं संवेगसाहगं निसमा । न एसा
अन्नेसि देआ।लिंगवियजयाओ तप्परिपणा । तयणुग्गह-
ट्ठयाए भामकुंभोगनासनाएणं, एसा करुण ति घुच्चइ ।
एगंतपरिसुद्धा अविराहणाफला तिलोगनाहबहुमागणं
निस्सअससाहिग ति॥
इअ पनजाफलसुतं सम्मतं ॥५॥

·NOTES
[ These Notes merely supplement the Englis)
Translation and the Glossary of difficult tords al
the end Throughout these notes Islands for
Haribhadra from those St Commentary impor
tant excerpts have been quoted ]
$1 A tahes serait as equal to 16 and
interprets thus- 7 dana a HTTED HATUCIB adattat
fat areat , but this is no more than his
grammatical ingeniousness BEEFT plainly means
BIKY (Ses #11 111) Some vernacular com
mentators of recent days have committed similar
mistakes the word op fee is sometimes taken to be
Sk and thus interpreted अरीन् कर्मशजून इन्तीति अरिहन्त
But according to Bafra, area and BET are
the Ph equivalents of it. The word art (71
TIHTOERMOERS THe and ) 18 used in a
technical sense in Jain works and roughly at
can be equated with #t He the first of the
five dignitaries viz faeJerezte and
any, to whom every Jain offers salutation every
day in the fsmous formula
ofit arcar i va chart 2015 I THI
याणं । णमो झोए सवसापूर्ण ।

·30 PAMCASUTTAM (1,1- There are some words in this text such as of 279, om, etc whose exact significance at 19 very difficult for a beginner to grasp and whose meaning often depends on the context. So one is forced to use different English equivalents often without satisfaction मुद्धधम्माओ०-H says शानदर्शनचारित्ररूपात, औचित्येन सातत्यसलारविधिसेवितात् , भय च थावकादेरपि अभिग्रहwita $ grat-Karman according to Jainism 28 & subtle form of matter that inflows into the soul due to the vibrations of passions elc The Karman 19 evl or good according to its fruits तहामव्य-'मष्यत्व नाम सिद्धिगमनयोग्यत्वमनादिपारिणामिको भाव ' frutas at 29998791T - तस्स पुण 79745AFT farmailt aga TIA 1-1 But moro correctly in view of the usage that the term fame 19 always associated with the maturity of Karma, 944 stands for THT. eit-A man who wishes to attain liberation should always entertain pions thoughts ho should repeatedly entertain them when ho 18 oppressed by misery due to attach ment and aversion, otherwise 10 wlien bo is anght, he should entertain them thrice a day. fart fra'- $ 2. To facilitato understanding I have trans lated I seek shelter etc ', the more lateral construction, way the Arabastas be s sbelter ! CAA as well be adopted $3 Technically speaking there 13 somo difference between Arabanta and Siddha. sita might be ·-I 4] NOTES 31 compared with a soul in the जीव मुक्तावस्था of the Hindu conception All Arahantas will be Siddhas sbut all Siddhas are not Arahantas In the भरहत tage only the four stays out of the eight Kar mas are destroyed and thus when Test destroys the remaining foor he also becomes for and hence the propriety of the phrase अवेअकम्मकलका Arhatship is the lot of a selected few सिद्धs des troy all the eight Karmas at a stretch The eight Kermas are -जनावरणीय, दर्शनावरणीय, मोहनीय अन्तराय, आयु नाम, गोन and वेदनीय The first four are घाति since they soil the nature of the soul by tho per force wanderings in Har Test necessarily devotes a portion of his life for preaching the sacred reli gion but in Sıddha's case it is not obligatory The happiness of a सिद्ध is called निरुपम It is self born and hence superior to worldly happiness which is necessarily dependent on the सयोग of another object 84 'पञ्चविधमाचार ज्ञानाचारादिभेदभिन्नम -1 The cultivation of Right conduct is five-fold with rogard to (1) Knowledge (1) Faith (111) Conduct (v) Penance (v) Energy For instance in प्रवचनसार समणे य पाणदसणचरित्ततक्वीरियायारे ॥२॥ पनादिनिदर्शना - पद्मादीनि पोत्पत्तिजलस्थितिमानेऽपि तदस्पर्शनेन कामगापेक्षयैवमेव भाव । आदिशब्दाच्छात्सलिलादिप्रह'-H The author merely refers to the illustration of 99% as it is qute famous in the Canonical litera ture in उत्तराध्ययन, 17 27 ·32 PAMOASOTTAM [I 5- जहा पोम जले जाय नोव लिप्पर वारिणा। एव अलित्त कामेहिं त वय यूम माण। The lotus though born in water and standing in mud stands above them similarly a saint though in the world is above the attachment thereof $5 ora is an adjective of acut This method of seeking shelter has its counterpart in Buddhism also where the Bhikkhu seeks shelter in Buddha Dhamma and Sangha The difference in enu meration sheds light on the metaphysical and ethical background of these tivo religions Bud dhism Is mainly an ethical order while Jain ethics is meaningless without its eternal soul and possitave bliss of fator Siddba cannot find place in Buddhistic enumeration because Buddha hesi tated to be definite on the post mortem destiny of the soul Buddha cannot leave out #9, because the newly formed order of monks was supply an unique feature of Buddhism The most corazon form of this G which is current among the श्वेताम्बरs and दिगम्बरs runs thus- चत्तारि सरण पवनामि, अरहते सरण पक्जामि सिद्धे सरण पव जामि साहू सरण पवजामि देवलिपण्णत्त धम्म सरण पवजामि । Ve find this topic of fourfold shelter treated at length in the Te Tur the contents of which closely agree with this section $6 This section gives the way in which the house holder offers confession of his sins before the teacher with a view to correct his behaviour ·-I 6 ) NOTES 33 thereafter An offence can be directed towards various persons and objects that are being enumcrated in this paragraph, which as a matter of spiritual necessity should not be offende I by a pious person Attachment aversion and delusion are the motiles of operation, Committing Com m13510ning and Consenting are the trays of operation and mind speech and body are the means of operation The phrase fatta GT3 has been a atum bling block to commentators since even the days of Asli The phrase is so popular and so often repeated in the circle of Jain monks that its literal meaning is lost sight of and even fagithart pats a symbolic interpretation on that poor phrase Sounds may be significant but certainly not in the manner in which the phrase 18 vitisected Hari bhadra 19 too modest when he says घ्याख्या अस्य अर्थविशेषत्व प्राकृताक्षरैरेव न्या' या नियुक्तिकारवचन Amount i ens a parar मिति मिउमहवत्ते च्छत्ति य दोसाण छायणे होइ। मिति य मेराइ ठिभो दुत्ति दुगुछामि अप्पाश ।। छत्ति कड मे पाव उत्तिय डेविमि त उसमेण । एसो मिच्छादुकडपयक्सरत्यो समासेण ॥ But wo can 1180 above this commentarial bias and interpret the passage independantly The pliraso can bo interpreted in three ways (1) इच्छामि दुपए (as against इच्छामि मुरुड below), (1) (4431 (= 14221) (as only a shortening of a ) $63,() PARTIR ( = PATTIA denominative use of ·34 PAMCASUTTAM [17- मिथ्या) दुकड I prefer the first The third which 1s the traditional interpretation would mean 1 falsify (1 e render them negative without fruits) (my) wicked deeds But the first is contex tually approprnate and the phrase इच्छामि मुक्कड almost forces us to accept the first interpretation मग्गद्विपसु० मार्गस्थितेषु सम्यग्दर्शना दयुकेयु अमार्गस्थितेयु एतद्विपरीतेषु मर्गसाधनेषु पुस्तकादिषु अमार्गसाधनपु सङ्गादिषु। H $7 The form अणुसष्टि from its phonetic appearanco 19 possibly a result of the coalusion between two Sh forms अनुशास्ति and अनुशिष्टि instruction 88 The text gives both मुकड and सुकड as the Pk equivalents of in the second is & good illus tration of contamination with ** The aspirant approves of and exults in the various morts of different religious dignitaries etc and entertains a pious wish that he might also be a recipient of thoso virtues through their influence कथादि आचार ज्ञानाचारादिलक्षणम् साधुक्रिया सस्वाघ्यायादिरूपाम, मोनसाधनयोगान् चेयावृत्त्यादीन् मार्गमाघनयोगान सामान्येन कुशल व्यापारान् । म ६9 मूढे and पावे are the forms of Non Sg भूढयास्मि पाप एतेन विशिष्टाना प्रतिपत्तिं प्रति । अनभिज्ञ भावत परमार्थत । हिताहितयोरभिन स्यामहमेतत्मामर्थेन ।-H 810 अशुभकर्मानुबधा शिथिलीभवन्ति परिहीयन्ते क्षीयन्ते च-H. कटकबद्धमिव विष 1s not qu te clear Hdds 14 FAIL. If it refers to the neutralising process of POI9100 कटक might be taken as sea-salt, अनुष्ठान धर्म ·-II 11 NOTES 35 The use or it might refer to some occult practice of charmers, tying down the piece of poison in a circular ring of string With dae deference to Haribhadra I might suggest another interpretation of the phrase 4142 puts in the author's mind a simile of defeated enemy The असुहकम्म has scanty effect (अप्पफल ) like an enemy (विसे = द्विप ) who 19 tied down in chains or who is imprisoned in a camp such an enemy has least gauns (अप्पफल) be. fore ham he can be led easils (सुखापनेय ) elsewhere, and cannot come into Power again (अपुनर्भाव ) The change of द्विप to विस 1s not without parallel द्वार = बार, द्विगुण = बिउण, व and ब being Interchange able अपुणभावे-'तथा अपुनर्भाव स्यात्कर्म, पुनस्तथाबन्ध कलेन'- Or it can be talan as अपुनर्भव. तहा आस- गलिजति०-तथा आसकलीक्रीयन्ते, आक्षिप्यन्ते इत्यर्थ । परि पोप्यते भाव पचयेन। तथा निर्माप्यन्ते परिसमाप्तिं नीयन्ते।-F नियमफलय 19 to be rendered as नियमफलदम् अपडिबधमेज -प्रतिबन्धरहितं अनिदानमित्यर्थ ।-H ६11 जयतु सर्वशशासन कुतीर्यापोहेन । परमसबोधिना वरबोधि लाभरूपेण सुखिनो भवन्तु, मिथ त्वदोषनिवृत्त्या जीवा प्राणिन इति ।-H. II 61 पपसिं०-एतेषा स्वरूप धर्मगुणानाम् ।- भानुगामिकत्व भवान्तरवासनानुगमनेन, परे पकारित तथापीडादिनिवृत्त्या, परमार्थ- देडत्व परपरया मोक्षसाधनत्वेन, अत्यन्तभावसार महता प्रणिधानबलेन ।

·36 PAMCASUTTAM [II 1- These are the famous fire rots to be observed by every Jain they are called araas or partial vows when they are prescribed for a householder and the same are called AETATS when prescribed for a monk the difference between the two types 19 that HEATS are practised with strict thorough ness As enumerated here they are seas and it 19 to indicate this that the word tans is added (1 translates that by eyr whose classical SL sense 19 altogether different) For instance area of a householder 1s prescribed with many practical con siderations He is not bound to abstain from harming one sensed beings and so forth सयाणागाहगे० सदा आज्ञाप्राहक स्यात् अध्ययनश्रवणाभ्याम् , पाशा आगम उच्यते । सदा आपाभावक स्यात् अनुप्रेक्ष द्वारण। सदा थानापरतत्र स्यादनुष्ठान प्रत। म दोसाइ° has another reading रोसाइ° °तिगिच्छासाथ may be ren lered a. चिकित्साशास्त्र or विकिसाशन and accordingly translated as medical treatise or & snygical instrument. 52 परिहरिजा तथा परिहरत सम्यग लोकविरुद्धानि तद शुभाध्यवसायादिनिर धनानि अनुकम्मापर (I would add सन् ) जनानाम। H परमवोहि-पर अबोधिनगर अयोधिफरमा मन इति । H Ignorance is a great evil and k source of difficulties, it blinds mar and ternbly results into inauspicious Karmic bondage $3 बेजे ईसरे etc are Acc pl forms थायइ० आयतिविराधक परलोकपीडाकरम समारम्भ अहारकर्मा दिरूपम् ।-1 नानिवद्ध०-H interprets as ना मिवद्ध विस्यादि but it can be taken न अनिवद्धम अनिबद्ध ·-III, 1] NOTES 37 is that statement or speech which is not well founded and hence unauthentic $ 5 His ostimate of exponditure should be proportionate to his income H quotes a couple of verses that shed some light on the traditional zotion about the distribution of domestic expendi ture, these two verses represent two different opinions- पादमायान्निधिं कुर्यात्पाद वित्ताय वर्धयेत् । धर्मपभोगयो पाद पाद भर्तव्यपोषणे॥ आयाद नियुजान धमें यद्वाधिक तत । शेषण शेष कुर्षांत यत्नतस्तुच्छमैहिकम ॥ तहा तेसु०-तथा तेषु तेषु समाचारेषु गृहिसमुचितषिति वर्तते, स्मृतिसमन्वागत स्यात् आभोगयुक्त ।-H भावमगल० सूत्रनीत्या भावमालमेतविधिना वर्नग तनिष्पत्तेरधिकृतरामाचारनिष्पत्तेरिति ।-1 87 होउ०-भवतु ममैतत्कल्याण अधिकृतधर्मप्रतिपत्तिरूप, परम कल्याणाना जिनानामनुभावत तदनुग्रहेणे यर्थ ।-H तथा एतद्धर्म युक्तानां यतीनामवपानकारी स्यात् आज्ञाकारीति भाव 1-H ΙΙΣ 81 अणुपाओ०-अनुपाय एष धर्मप्रतिपत्तो परोपताप । कय मित्याह, न सबकुशलारम्भतो हितम् ।-H From उभयलोग सफल to गुरुपभावेण, it iss piece of discourse addressed to the parents etc who are still unenlightened about the spintual prospects of religious practices समुदाय-तथा समुदायकृतानि कर्माणि प्रक्रमाच्छुभानि समुदाय- Feria i-H, it is better that all of them should adopt the religiotie lifo If onco they lose the ·38 PAMCASUTTAM [ III, 1- opportunity, there is no hope of their coming together in life, because their companionship here is like that of birds, for a night, on the tree from which they are destined to fly in different directions at the dawn 55954-There are various miserable births, but it is the buman birth alone, according to Jainism, that is fit for religious practice, even gods cannot go to liberation from heavens This human birth 19 like a boat a boat, in order to reach the other end, should be watertight have a helmsman and be aided by the wind similarly in this human birth, in order to attain liberation the Karma-influx must be closed, Right knowledge should be acquired and one should be arded by penances उवादे य एसा.-एसा stands for सिद्धि इत्थ खलु-अन सलु मुख्यप्यमुखी पर्यायत , मदपि असत्पर्यायत एव । स्वप्न इव सर्वमालमालमास्याभावेन-H The sense of the word आलमालम् is not quite clear, possibly it means confusion disorder or some un real exhibition समिझ-समृद्धपति च मम समीहित ससारख्यवच्छेदन गुगप्रभावेण । एष शेषाण्यपि भार्यादीनि घोधयेदौचित्यो पन्यासेन-1 82 विहिजाळ-विदध्यात, यथाशक्ति शक्त्यनुमारेण तदुपकरण मर्थजातादीत्यर्य । किं, कारणे कार्योपचारात् । किं मतमित्याह, आयो पायशुद्ध स्वमत्या । ततोऽन्यसभूतिराय कालान्तरादिरुपाय 1-H अनहा०-अन्यथैवमपि, तदनुज्ञाभावे । अनुपध एव भावत । उपधि- युक्त स्याद् व्याजवाद स्थादित्यर्थ । उफ च- निर्माय एव भावेण मायावास्तु भवेत्क्वचित् । पश्येत्स्वपरयोर सानुबन्धहितोदयम् ॥-H. ।

·-III 4 ] NOTES 39 The idea appears to be: if the parents are not ready to give their consent, he will have to remain in the family for some time, still he is, as a matter of fact, without any hypocracy or without any worldly attachment (अणुवहे चेव, it may be उपधि or उपाधि), though apparently he 1s उवहिजुत्ते, उपधि or 34frys, because still he is in the world, among the members of his family, algo-slypiet#-H. The Jain commentators always translate that word by ra, meaning illustration which sense is unknown to classical Sk, figuratively it can be taken like that But it is more correct to take it as far in the sense in which it is used in phrases देहलोदीपन्याय and so forth. 53 ओसहभावे०-औषधभावे च सशय , कदाचिद्भवतोऽपि FICE AT 1-H should be taken as death, they are कालसहाणि, काल-सहितानि, acrompanied or pursued by death with death staring in their face Sometimes I have changed the tense in my translation संठविय-तथा तेन वृत्याच्छादनादिना 1 TT 1- It is the motive and the consequence in view that matter, and not merely the appearance of the act, though he leaves then, his aim is to cure them by procuring some medicine $4 In this paragraph we get the application. of the above allustration to the present case of a man leaving his parents, when entering the ascetic order gelego-emma) RELYET TRITHET इत्यर्थ । यथोफम्- ·40 PAMCASUTTAM [ IIT 4- . जस्म अवडो पोग्गलपरियट्टो सेसओ अ ससारो। सो सुकपक्खिो खलु अहिंगे पुण कण्हपक्सीओ 1-H The author in calling a pious man us शुरूपाक्षिक, has perhaps in his mind the growing digits of the moon in the white half of the month, so I have rendered it 's man of increasing spiritual light' विभासा०-विभाषा कदाचिदेतत्सपादयितु शक्यते कदाचिन इत्येव रुपा 1-F or द्विभाषा, two opinions uncertainty यवहारओ०-कालसही चेतो व्यवहारत , तथा जीवनसभवनानिश्चय तस्तु न ।-H. the pursuit of death 1s phenomenal because it mainly refers to the body विसिट्ठगुरु- it is to be taken as विशिष्टगुरु-म्-आदिभावेन, म् is what Is called Sandhu consonant by Pischel आसमभच० It is a designation of those liberable souls with whom Liberation now is quite at hand भगव इत्य नाय-भगवानन ज्ञात महावीर एव परिहरन् गर्भाभिप्रह प्रतिपत्त्याऽकुशलानुवन्धिनम् । तथा कर्मपरिणत्या मातापितृशोक प्रवज्या ग्रहणोद्भवमिति । उक्त च- अह सत्तमम्मि मामे गम्भत्यो चेत्रभिग्गढ़ येण्हे। णाह समणो होह अम्मापियर जियतम्मि -H This refers to the famous incident in Mahavira's life When he was in the womb he remained silent once without any movements to such an extent that his mother misunderstood that the embryo disappeared and began to weep and wail like anything We have a graphic description of this in Kalpasutra Mahiyſra understood the rea. son and it 18 at that time that he made a vow that ho wonld not enter the ascetic order as long as ·एभगभाये०-मिथ्याज्ञानरूपविपर्ययाभावे . नाविवजत्यो-न पर्यस्त) 10 perverted in us knowledge,does not -IV, 1] NOTES 41 his parents were living-an incident which almost stands in contrast with the one in the hfe of his younger contemporary Buddha This clearly indicates that the responsibilities to be disposed of, before entering the Jain ascetic order were not in any way light while in Buddhism it was more easy to turn out a Buddhist monk This easy admission though it was begun with honest motives by Buddha and though it gave impetus to the popularity of Buddhism proved fatal in the end This way of easy admis sion into the order is portrayed in मृच्छकटिकम possibly with a satirical touch 6 सुप्पउत्ता-सुप्रयुक्तावश्यक , having devoted himself to the practice of sx आवश्यकs, viz सामायिक चतुर्विंशतिस्तव, बन्दना, प्रतिक्रमण प्रत्याख्यान, and व्युत्सर्ग लोगधम्महिंतो०-लोकधर्म possibly refers to the duties of a श्रावक or a householder as against the लोकोत्तर y consisting of the religious duties of a monk they are known also as सागारधर्म and अनगारधर्म respectively IV 81 किरिया०-क्रियाफलेन युज्यते, सम्यक्कियात्वाधिकृत क्रियाया -म विवजय-विपर्ययेति मिथ्याज्ञानरूपम् ।-H अविपर्यस्त अनुपाये प्रवर्तते, he who is not विपर्यस्त (अवि ·42 PAMCASUTTAM [IV, 1- proceed (न प्रवर्तते) with unworthy means (अनुपाये, the means which are not real means) उवाओ अ०-उपाययोपेयसाधको नियमेन, कारण कार्याव्यभिचारीत्यर्थ । अतजननस्वभावस्य तत्कारणत्वायोगादतिप्रसङ्गात् । एतदेवाह-तत्स्व- तत्त्वत्याग एवोपायस्वतत्त्वत्याग एवान्यथा स्वमुपेयमसाधयत । कुत इत्याह-अतिप्रसङ्गात् । तदसापकत्वाविशेषणानुपायस्याप्युपायत्वासनात् । न चैव घ्यवहारोच्छेद आराहनीय इत्याह-निश्चयमतमेतदिति सूक्ष्म- बुद्धिगम्यम् । In view of the law of cause and effect it is the means that can achieve the end If they do not achieve the desired effect and if any thing else can fruitfully function for them, the very law of cause and effect that brooks do exception is vitiated If some things which cannot be called the means can achieve the end why not some thing else? It is to this that the author refers as unwarranted consequence (अतिप्रसङ्ग) If strings with requisite accessories fail to produce the cloth and if the same 19 produced by earth, there is no reason why wood and so many other things in tho world should be precluded from prodaoing the cloth. 2. निमत्तम्गदुक्खे--निवृत्ताप्रहदु स-H., rather निवृत्तगृहद् स -ससारदु सान्निवृत्त इत्यर्थ . न इमो०-न इतो गुरु- कुलवासाद हित तत्त्वमिति मन्यते 1-1 सुस्ससाइगुणजुत्ते - This refers to the eight necessary virtues of a dig ciple who wants to be instructed in sacred texts, Hanbhadra has enumerated them in the commentary-शुश्रया, प्रवण, प्रहण, धारणा, विज्ञान, ईहा, अपोrand तत्वा.

·-IV, 3] NOTES 43 भिनिवेश The following verse (I 14 ) from the newly discovered वराङ्गवरित of जटाचार्य enumerates them tlusgrauatuuryTVA RETRAYET4YTHUATTA I धर्मश्रवार्थिषु मुखाभिमुखेन नित्यमष्टौ गुणान्खलु विशिष्टतमा वदन्ति ।। pirago-3140141 291-H 31148 in the sense of 19 18 not usual in classical SL ETO-If tho toxt is not properly mastered the result is eina misuse the same as gult, of the text studied STOTEUTTO-If the text is not pro perly mastered and its contents appreciated (and fara ) there is no fruit at all (a fa add 9 ) in fact (9) 1t 19 as good as if he has not begun the study (TGGRATIA) 74 HTT° -31 TOTTA1171 ART देशनाया तात्त्विकार्या श्रृण्वतो दु ख भवति । H The conse quences of an unappreciated instruction are misery disregarl and disrespect not only to the hearer in the long run but to the teacher and the Dharma Just at present such an instruction can never belong to one who follows the right path $3 SO-When studying the sacred texts the understanding of the meaning ( 8 ) should be his object ( ) thereby (HERTTIT ) he attains the eternal (ध्रुव) liberation (अर्थहेतु पारपर्यण मौभात TEL) When the path is being preached to him he should maintain an attitude of non altaoment to the world and its allurements and ho may have mere regard for various A52F** The study can be called fruitful opon if there 19 ·PAMCASUTTAM [IV,3- particle of understanding (अवगमलेस) a man of such study Is सबीज 1 e सम्यग्दर्शनादिवीनयुक्त एसा- एपा stands for आराधना or अविराधना the printed edir tion H commentary has मार्गगामिन एवैषा विराधना but possibly a before विराधना is lost in the preceding आ, and should be represented by an अवप्रह अवायवहुलस्स निरवाए- अपायबहुलस्य निरुपकमलिष्टकर्मवत निरपायो यथोदित मार्गगामीति प्रक्रम-H Since the sentence occurs in the context of textual study and the grasp of the principles therein I am inclined to take the sentence as 'अवायबटुलस्य निरपाय । अवाय means Judgment as in अवहेवायधारणा । (तस्वार्थसूत्र, I 15) the मतिज्ञान or sensitive knowledge has four stagos hue outlineer grasp SET discrimination or consideration अवाय Judgment and धारणा retentios पवयण-प्रवचनमातृसगत-endowned with the mothers of the Creed They are eight is number and parenthetically enumerated in tho next words The eight comprise five Samitis 1 o, items of carefulness with regard to (1) walking (u) talking (m) seeking food (iv) handling articles of use and (v) answering the call of nature and the three Guptis are (1) control of mind (u) of speech and ( 111 ) of bodily activities TIo creed of अहिंमा 1s the base of Jain Ethics, and it as in this spirit that these eight which help to observo the vow of 3 are called the mothers of the Creed पअचाए० एतस्याग प्रवचनमात्याग ।- सम्म मेम० सम्यग्भावपरिणत्या, एतद्विजानात्यनन्तरोदितम् !-H.

·-IV,8] NOTES 45 दुबिहाए परिणाए-एतदेवाह द्विविधया परिज्ञया शपरिज्ञया १ प्रत्याख्यानपरिज्ञया २ च । सपरिज्ञावबोधमानरूपा प्रत्याख्यानपरिज्ञा तदर्भकियारूपा ।-H The first 19 objective knowledge 10 to know the principles for the sake of knowledge only the second implies the practical con siderations attendant thereon To know is one thing and to hnow and put into practice those principles is another तहा मासासपयासदीव etc तथा आवासप्रकाशदीप दीप वा सम्यग्विज्ञानातीति वर्तते । किंविशिष्टम् इत्याह -सदनस्थिरादिभेदम । इह भवाब्धावावासद्वीपो मोहा धकारे दुख गहने प्रकाशदीपश्च । तनाद्य पदनवानस्पदनवाश्च प्लावनवानप्लावन वाथेयर्थ । इतरोपि स्थिरोऽस्थिरश्च । अप्रतिपाती प्रतिपाती चेयर्थ । अय च यथासख्य मानुष्ये क्षायोपशमिक्षायिकचारित्ररूप', क्षायोपश मिकक्षायिकज्ञानरूपश्च । उभयत्राद्योऽनाक्षेपेणेष्टसिद्धये (1) सप्रत्यपाय वात् । चरमस्तु सिद्धये निष्प्रयपायत्वात ।-H Right conduct as a safoty slo (आश्वासद्वीप) standing on which a soul is not lost in the current of transmigration this conduct is two fold partial occasioned by partial destruction and partial subsidence क्षयोपशम of conduct-deluding Karma) and perfect (occa. sioned by the destruction 27145 of the same ) Similarly knowledge is a lighted lamp this knowledge is twofold imperfect, that of & 344 or non-omniscient being and perfect that of a 20 or an Omniscient teacher Then partial conduct and imperfect bowledge are not the means par excellence and hence they are सदीण or अस्थिर, while perfect conduct and knowledge are स्थिर, because they continue to remain AS the ·46 PAMCASUTTAM [IV,4- necessary characternstics of a सिद्ध in liberation, till eternity Since these afst condact and knowledge will have to be developed into fore, the aspirant always struggles (उजम) for unwavering light of perfect knowledge and the safety 1slo of perfect conduct उत्तरोत्तर०-These achievements refer to the 361 in the last stages of spiritual advancement विसुक्षमाणे०-एव विशुध्यमान सन् भाभव आजमाससार वा भावरियां निर्वाणसाधिकामाराधयति निष्पादयात्यौ- चित्यारम्भनिर्वहणरूपाम् 1-1 परीसह-परीपहs which a monk has to endure so that he should not fall from the Right Path and that his Karmas should be con sumed, are twentytwo in number क्षित्पिपासाशीतोष्ण- दशमशफ्नाग्न्यारतिनीचर्यानिषद्याशय्याक्रोशवधयाञ्चालाभरोगतृणस्पर्श मलस कारपुरस्कारप्रज्ञाज्ञानादर्शनानि' (तत्त्वार्थसूत्र, x9) उयसग्ग- It is of three Lunds according to the agents that bring about the calamity दिय्वे माणुस्सए तिरिक्से भ, 1.0, caused by gods, men and lower beings 54 पचन्ने-Note this past passive participle form appears to serve the purpose of the past active participle प्रपन्न प्रपन्नवान् । नियत्तमाण निवर्त. मानवेदन कण्ड्वाद्यभावात् ।-H तप्पडियधाओ०--तत्प्रतिबन्धात भारोग्यप्रतिबधाद्धेनो शिराक्षारादियोगेऽपि शिरावेघक्षारपातभावेऽपीत्यर्थ, न्याधिशमारोग्यविज्ञानेन व्याधिशमाद्यदारोग्य तदवबाधेनेत्यर्थ. H-1 किरिओवयोगेण -तथा क्रियोपयोगेन इतिकर्तव्यातायाँ बोधेन हेतुना पीडित व्यथितो निवातस्थानासमोषधपानादिना । किम इत्याह- शुभलेश्यया प्रशस्तभावरूपया वर्धते वृद्धिमाप्नोति-H लेदया should not be interpreted as the colour of the soul It Is something like the aura of the soul and its ·-IV,6] NOTES 47 presence is due to the association of Kermas it 2$ indicative of the temperament and honce it is called as mental attitude (भाव). लेझ्या 1s of gir kinds कृष्ण, नील, कपोत, पीत, पद्म and गुल; the irst thres are auspicious and the last three induspicious. $5. The above illustration is applied, in this para, to the present case : here the disease is that of Karma, births eto. are the misery, asceticism 19 the prescription, and so forth. थिरासय-स्थिरा- शयत्वेन चित्तस्ययन हेवना 1-1. तेउल्लेसाए-तेजोलेश्यया शुभ- प्रभावरूपया वर्धते वृद्धिमनुभवति ।-B. निसग्ग--निसर्गप्रवृत्तिभावेन सासिद्धिकप्रवृत्तित्वेन हेतुना। एषाऽसगप्रतिपत्तिणुची व्याख्याता भग. वलिः ।-II. अमहा०-अन्यया गुरुषहुमानव्यतिरेकेण क्रियाप्यक्रिया, कुलटानारीक्रियासमा दु शीलवनितोपवासक्रियातुल्या ।-1 विसन्न- एतदेव स्पष्टयनाह-विषामतृप्तिफलमा ज्ञातमरुप विपाकदारुण, विरा. धनासैवनात् । एतदेवाह-आवर्त एव तत्पलम्, आवर्तन्ते प्राणिनोऽ स्मिन्नित्यावर्तः ससार ।-H. The analogy is that of a bungry man, who, in order to quench bis hunger, cats poisonous food, the result is that his hunger 18 not satisfied, and in addition it leads to his death 56. एसेह०-एषोऽत शुभोदयो गुरुरहुमानः फारणे कार्योप- चारात, यथाऽयतिमिति । अयमेव विशेप्यते-प्रटतदनुबन्ध. प्रधान- शुभोदयानुवन्ध -H. यप्पडियदिए-अपतिपतितः, one that does not fall back, does not fail from the right track. तेउल्लेसा-अन तेजोलेपया रित्तमुसलामलक्षणा !-H. सुके-तस शुतो नाम भित्तोऽमरसरी कृतज्ञः पारम्मी हितानु. बन्ध इति । शुभभिजास्यर्थतप्रधानः प्रायसिकर्मानुबन्धः।-H.

·48 PAMCASUTTAM [V,1- लोगसप्पं०-18 he deserves no more the title worldly', in short he has cut all his connections with the world पडिसोअ-From दशवकालिक we learn 'अणुसोओ ससारो पडिसोओ तस्स उत्तारो' To be involved in TUTT is the normal current which all the living beings follow, it is only that person who really wants to attain liberation that goes against normal current adopts asceticism and finally becomes a सिद्ध सदयोयहासुद्धे-सर्वोपधाशुद्धो निरतिचारत्वेन-1 अभवसाहगं०- मोक्षसाधकमित्यर्थ । निदर्शनमाह भोगक्रिया सुरूपादिकल्प म रूपा दिविक्लस्येता सम्यग् भवन्ति-H 87 तत्तत्तखण्डणेण-तत्तत्त्वखण्डनेन सोशादिभ्य उभय लोकाप्रेक्षया भोगक्रियास्वरूपखण्डनेनेति भाव । एतद् ज्ञानमुच्यते। यदेवमिष्टवस्तुतत्त्वनिरूपकम् ।-H , तत्तत्त should be rendered as 757 so that it gives the required meaning of सहेश etc भायो-भाव सदन्त करणलक्षण , sincerts of heart अक्खित्ताओ०-आक्षिप्ता स्वीकृता एवं ते योगा सुन ज्याव्यापारा -1 अणाउले 1s Nom Sing अनाकुल सन् निष्पादयतीटम । तेहि-तस्तै प्रकार (सम्यक्त्व) चौजन्यासादिभि सानुबन्ध परार्थ महादयोऽसौ (2) परपरार्थसाधनात् ।-H v $ 1 This chapter mainly deals with the descri ption of Siddha and his happiness As an intro duction we might quote three verses fron अमृतचन्द' पुरुषार्थमिद्युपाय- सम्यक्त्वचरित्रबोधलक्षणो मोक्षमार्ग इत्येष । मुख्योपचाररूप प्रापयति पर पद पुरुषम् ॥"

·-V,2] NOTES 49 नियमपि निरूपलेपः स्वरूपसमवस्थितो निरूपयातः। गगनमिव परमपुरपः परमपदे स्फुरति विशदतमः। तरयः परमपदे परमात्मा सकलविषयविषयान्मा। परमानन्दनिममो ज्ञानमयो नन्दति सदेव ।। Haribhadra has beautifully gummarised this chapter in his मिगुराविशिका in Pk. verses Com. pare also देविदत्ययपरणय, verses 278-301, which cleals with this very subject in details पहीणासुदे०-प्रवीणाशुभ. एकान्तेन, अनुबन्धशक्तिवर्जितः अशुभ- महीकरयान एव सप्राप्त निजस्वरूप।-H. सेकस सिखान शन्दो 1-113 but I would taked to mean तस्य. अणित्यय -अनित्य स्पर्मग्याना, इदप्रकारमापनमिार्थ, इत्यस्थित इत्यस्थ, न इत्यस्य अनि- स्वस्थ संस्थाने यस्य ।-H. असंजोगिए०-That pleasure which is contingent on tho union of two things is really inforior to Ono which is independent of any such union, becanso os cry union necessarily cul. minates into disunion. Satisfaction of ono dosiro loads to the rise of another, and henco tho premenco of desires is not congruent with real happinosa भफलं.-एभाभी stands for सयोगार. पदुमयं.. The ignorant people who have not graspel tho nataro of real happiness, aro infatuated with this sa 014: this is really perverted course and leada to endless calamities. $2. Every Siddha is gitustel at the top of 1977, but still this relation cannot be called *, Ax understood in ordinary sease. The Siddha is establikhed in his own nataro Tho shy also is sellogupportel. Derants ont rell-existing but ·50 PAMCASUTTAM [V, 3- (HT) does not need the support of anything else, so the 30does not rest on anything else a teo- The presence of desires necessarily indicates that some provinces of happiness are still to be annexed, Siddha's bliss being infinite, there is no place for desires any more TH-The liberated soul experiences infinite happiness It 19 not possible for others to experience it for the sake of experiment. It must be accepted on the authority of the words of that omaiscient Jina His Fords are absolutely true because the various antecedents of falsehood are absent from him, the effect false hood is impossible without a cause viz trt eto I quotes & verse- रागाद्वा द्वेषाद्वा मोहाद्वा वाक्यमुच्यते बन्तम् । यस्य तु नेते दोषारतस्यान्तकारण नास्ति । Thus the Jain authors are sotticiently zealous about the authority of their ortas That spirit is well expressed in the following oft-quoted verso- सूक्ष्म जिनोदित तत्त्व हेतुभिर्नेव हन्यते । आज्ञासिद्ध तु तद् प्राय नान्यथावादिनो जिना ।। 53 जारिस-याइश मुख Here the author gives merely an illustration which would help the as pirant just to imagine the greatness of Siddha's happiness Ho-Tho problem of Siddha happiness is too subtle to be grasped by ordinary beings; the happiness of a saint cannot be realized by one who 19 not a saint and the pleasure of health by one bo is ever diseased ETTETET ·-V,8) NOTES 61 fazio-When yo consider the case of a single Siddha, the happinags attained by him has a beginning, becanso in dat it was never attained; and it has no ond because the condition of Lüberation is eternal from which there is no return into ters, and thus the happiness therein has no end. If all Siddhas are to be considered collectively, that happino99 has neither beginning nor ond, because souls aro eternal, liberability is eternal, liberation 19 being attained from eternity and it will continuo till eternity. यिचित्तमेअं०-1 एवाह, विचित्रमेतत्तयाभव्यत्वादि। कुत', दयाह-रायाफलभेदेन कालादिभेदभाविफल देनेत्यर्थः । समाने भव्यत्वे सहकारिभेदापलभेद इत्याशहापोहायाह-नाविपिने तयाभस्यत्वादी सह- Eifth : fait, IR-814 (dem = 1; } và TK: ARRATT OGTATurfa --II. The nature of the effect depends on the nature of the causes, diver. sity in result leads us to divorsity in causes; and of thero is no divorsity ( ) In tho result, thero cannot by any discrimination between the contributing causes, (a haitta.) on which the resalt depends (Ruids are fame) Botiranta 14-This refers to the famous Join Logic known as the cloctano of manifold predication or Relative plaralum; it is also called Syadrida or na Pomery of the mind and speech are too limited to do proper justico in se pressing the nature of an entity. So the best way is to analyso that entiis and then stato its different ·-52 PAMCASUTTAN [ V, 4- aspects without ignoring others This is the underlying idea of 37 where no individual statement can claim absolute truth Tuto- Agata $ 4 There are many ideas parallel to Jainism and Samkhya school The Jaina conceptions of soul and harma a form of matter, have close agreement with the Samkhya notions of gou and wat But these two schools hold different opinions on the mutual relation of these two entities These two principles explain the phenomenon of want, but it must be seen how it is philosophically possi ble according to Jainism and Sambhya school EANT is the result of the fact that the soul 13 found in the grips of karma from beginningless time, we cannot imagine a time before this when the soul was not found in the grips of harma This is a dogms with Jainism, by plainly accepting this fundamental dogma Jainism escaped the difficulty of explaining the pros and cons of the first cause of this union between soul and matter But the Samkhya attitude is altogether different say that 924 19 merely & spectator and the bond between पुरुष and प्रकृति Is not real The Samilya position, in this respect has been detected, even by modern scholars, to be rather weak It is this afis position, I think, that our author 19 attaching He says that bondage must be a fact, and in the absence of it, it is no use talling of liberation, They ·54 PANCASUTTAM [V,5- called 877 who cannot attain bberation at all दिक्षा तु केवलजीवरूपेत्यर्थ ।न भावियोगापेक्षया महदादिभावे तदा केवलत्वेन तुल्यत्व दिदृक्षाया भव्यत्वेन । भन युरिमाह-तदा केवल स्वेन भावियोगाभावे सदा भविशेषात्तथा सोसिद्धिकत्वेन तदूर्ध्वमपि दिए. क्षापत्तिरिति हृदयम् । एक्स्वभावैवेय दिरक्षा या महदादिभाषादिकार दर्शने केवलावस्थायां निवर्तते, इत्येतदारापाह-तथा स्वभावकल्पने कवल्याविशेष प्रक्रमादिक्षाया भावाभावस्वभावकल्पनमप्रमाणमेव मारमन स्तदापते प्रकृते पुरषादिकत्वेन तद्भापापत्येति गर्भ ।-II some of tho satras hero aro very cryptic, and even fan bhadra if I am not mistalon, does not como to my rescue ango-fem might be rem charnoteristic or of Ho has pointol out that it 1s fallacious to accept it as सदमा, by a digression the points out that it is not similar to भव्य व, and hero he says that it cannot bo परिकलिता, because an imaginary relation occasioned by an imaginary characteristic cannot givo niso to a gross fact like cort Then he states his position ro. bondago bondege of Karma is due to परिणामs the psychya conditions such as 52 and HT, 36 In thu paragraph the author gives tho nature of tho relation between the soul and karma, and attacks farther the Buddhist conception of liberation. #go-Karma is not inhorent in tho noul nor it is merely an imaginary ascription, Precatuse what is inherent cannot bo dopo awas with in liberation and what 13 Imaginary cannot be eficient to pro rise to sil, thus theon alternatirer do bot logicalls esplata prin Tho ·-V,6] NOTES 55 Telation between the two is of the nature of close association न भवाभायो उ सिद्धी-Here the author makes the point quite clear that faraist according to Jainism 19 not merely the negation of something ( say for rustance of ससार and its misery ) For mere void but & positive state, a condition with positivo qualities or it may be an attack on the Buddhist conception of falu as understood by our author, in that case it means, negation or extinction (अभाव) of being (भव ) 19 not or can never be सिदि Pojyapada also attacks the same aspect when he says नाभाव सिद्धिरिष्टा, न तदुच्छेदेन तदुच्छेदेऽनुत्पाद , न सन्तानोच्छेदेऽनुत्पादस्तस्यैव I-H I have rendered it as न तदुच्छेदेनोत्पाद eto नाणाइमत भयो-एपनि नामादिमान भव ससार कदाचिदेव सतानोत्पत्ते । तया न हेतुफलभाव । चरमा पक्षणयौरकारणकार्यत्वात् । I am inclined to construs it thus- न अनादिमान् भव इति चेत्, न हेतुफलभाव निराहार०-निराधारोऽन्वय कृतो नियोगेन, अयमत्र भावार्थ । स्वो भाव इत्यात्मीया सत्ता स्वभाव । एव च स निवृत्तिस्वभाव इति स्वभाविकी आत्मीया सत्तेति निराधारत्वमा यद्वाऽन्वयाभावस्तनिवृत्तेस्तत्वा- दिति नियोगग्रहणमवश्यमिदमित्यमन्यथा शब्दार्थायोगादिति ल्याए मार्यम्, एकमायणेऽपि भावनीयम् ।-H $ 6 mão-The abode of Siddhas is situated at the top of this Universe, at the end of the 21411T About the accommodation of Siddhas ! quotes a verse from ths सिद्धसुसर्विशिका- जत्य य एगो सितो तत्य अगता भवक्सयविमुका। भन्नोन्नमणाबाई चिट्ठति मुही मुद्दे पत्ता। ।

·56 PAMCASOTTAM [V, 6- अकमुण्णो गई.-When the soul as free from the burden of Karmas it flies straight upwards to the top of the 1919 where it stops automatically, due to the absence of necessary fulcrum of motion. beyond the TV3 The analogy of gourd etc 18 given in detail in तत्त्वार्थसून, 'आविद्धकुलालचक्रवद्-व्यप गतलेपालावुवद्-एरण्डबीजवदग्निशिसावञ्च' (x.7) Haribhadra explains the same thus-अष्टमृढेपलिप्तजलक्षिप्ताधोनिमन- तदपगमोर्ध्वगमनस्वभावालायुवत, प्रभृतिप्रहणादेरण्डफलादिमह 1-H TFHATOTO-When the soul 18 free from Karmic encrustation, it shoots forth to the top of 141917, its velocity is so good that it flashes forth unhindered by anything अगुच्छे मो०-It may be ashed that the number of liberable souls will one day be exhausted if they go on attaining Liberation in eternal time there cannot be any supplimentation because we are taking the case of all the souls and because the souls that have attained liberation do not return to ससार The answer given is that the number of liberable souls is infinite and infinity can never be exhausted This Jain idea of infinity has antı cipated the view of modern scientists एअमणंता० एतदनन्तानन्तक, एतद्रव्यानन्तरमनन्तानन्तक न युक्तानन्तकादिसमया अन ज्ञात्रम् ।-H समया I have con strued as समयात् तिनसमयात्. मन्यत्तं०-मतो न भयो भव्या नामिति स्थितम् । एव च सति भव्यत्व योग्यतामानमेव सिद्धि प्रति केपाचित्याणिना ये न कदाचिदपि सेत्स्यन्ति । तथा चागम- मव्वा विन मिज्झिस्मात वे' इत्यादि। भव्यत्व सिद्धिगमनयोग्यत्व फ्र- ·NOTES - 67 गम्या च योग्यता। वो वा एवमभष्येभ्यो विशेषो भव्यानाम्-इत्या शङ्काव्यपोहायाह-प्रतिमायोग्यदारुनिदर्शनेन, तया हि तुल्याया प्रति निष्पत्ती तयाम्येक दाद प्रतिमायोग्य प्रभ्यादिश्यतया न तदन्याचा तयेत्यादिविदानादिमिद्धमेतम् ।-H भव्यत्व is merely the fitness to attain liberation, but not that all Tag souls necesgarily attain liberation there aro various preces of wood that are fit for carving out an image but not that all of them are used for that purpose एसो वि०-व्यवहारोऽपि । घयहारमयमेअ०-Jain Logicians admit two standpoints of view E27 and Aw In somo cases व्यवहार might apparently look as contrary to the fast but it only helps to grasp the Real The following versos of 37772 clearly bring out their distinction an i relativo utility- निषयमिह भूतार्थ व्यवहार वर्णयत्यभूतार्थम् । भूतार्थबोधविमुख प्राय सर्वोऽपि ससार ॥ अबुधस्य योधनार्थ मुनीश्वरा देशयस्यभूतार्थम । म्यवहारमेव केवलमवेति यस्तस्य देशना नास्ति। माणवक एव सिंहो यथा भव यनवगीतमिहस्य । स्यवहार एव हि तथा निघयता यायनिधयमस्या व्यवहारनिधयो य प्रयुष्य तत्वेन भवति मध्यस्य । प्राप्नोति देशनामा स एव फ्लमविकास शिप्प । (पुरुषार्थसिम्युपाय, 8) धाकराचार्य also admits these two newpoints with the difference that ho calls faire as part परिसुद्धो०-This refers to निषय $7 To round of the wholo discussion the author gloriles the commandment of Jina and ·PAUCASUTTA: TRANSLATION [Note --The Translation as literal as far as posezble but the cryptic style of the Sutras necesstates additions here and there at times by way of explanation and at times required to show the relation of cords in a compound ] 1 $1 Salutation to glorious Arahantas who are free from attachment, who are omniscient, who are worshipped by lords or gods, who propound (the nature of things ( exactly ) as they are, and who are the teachers of three worlds They preach thus Here indeed, the Jiya or soul 18 etornal, the transmigratory condition of the soul is eternal, it ( bhara ) is the consequence of its ( 1 e soul's ) association with eternal Karma, it is of the nature of misery, its fruit is misery, and it leads to misery Its excision can be effected by the practice of faultiess Dharma, the faultless Dharma can be acquired by the destruction of sinful Karmas, the destruction of sinful Karmas depends on liberability and other virtues Further the means of maturing that (sinful Karma) are seeking shelter in the four, reprobating one's bad deeds and approving the good ones Hence he who wants to attain liberation, should cultivate these prous thoughts repeatedly when there is misery and three times when there is no misery ·60 PAMOASUTTAN (1 2- S2 I seek shelter all through my life in those glorious Arahantas who are the great lords of three worlds whose provisions of marits are un surpassed whose attachment aversion and delusion are exhausted who are like a wish giving Jewel that fulfils desires unthought of who are like a boat in the transmigratory ocean and whose shelter is unique $ 3 Similarly I seeb shelter in S Idhas who have destroyed old age and death removed the Karmic stains annihilated all sufferings aro possessed of perfect knowledge and faith who dwell in the town of liberation who have attain ed unparallelled happiness and who hive com pletely done their daties $4 Similarly I seek shelter in saints whose minds are profound and calm ho have abstain ed from sinful activities who understand the fivefold conduct who are intent on helping others in whose caso the lastrations of lotus etc can be given who are busy in meditation and study and whose mental attitude 13 growing purer $5 Similarly I seek all through my life a happy shelter in the Dharma preached by the omniscient which is worshipped by gods devils and men which is & sun to the darkness of de lusion & powerful spell against the poison of attachment and aversion a means of all fortunes a fire to the forest of Karmas and which brings about the condition of liberation I have sought shelter in all these and reprobate my bad deeds ·62 PAMOASUTTAM (1,8- their instruction, may I show respectful behaviour towards them and carry out the course of conduct without transgressions $8 Frightened ( at the miseries of this world) Ishall) practise virtues to the best of my ability I approve of the accomplishments of all Arahantas, the liberated condition of Liberated souls, the conduct of all the preceptors, the textual instruction of all the teachers, the pious acts of all the saints, the activities leading to liberation, and the activities leading to a righteous path of all the gods, of all the souls who want to attain liberation and whose intentions are pious Let me well cultivate this ( attitude of ) approval with proper ceremonies, with a pure intention, with good behaviour and without any transgressions through the influence of Arhantas and others who are endowed with great virtues $ 9. They are endowed with unimaginable power, are illustrious, free from attachment, om niscient, greatly beneficial and serve as the cause of great benefit of (all) beings I am a fool a sinner muffled by eternal delusion who really does not understand ( anything ) Lot me discriminate between the beneficial and the harmful, let me refrain from what is harmful and proceed with what is beneficial Let me be an aspirant (after Jiberation ) showing a proper behaviour towards all beings considering it as the benefit of my self I wish for the practice of ) good deeds—I wish for, I wish for. $ 10 The consequences (or bonds) of inaas- Picious Karmas of a man who devotedly recites, ·II, 1] TRANSLATION 63 hears and reflects upon this in the munner given above, become loose, lessened and destroyed. And when its bonds aro destroyed, the inauspicious Karman loses its potenoy due to auspicions mental attitude; it has scanty effect like poison put in salt, it leads to bappiness gradually and sever takes root again. Then the bonds of auspicious Karmas are put together, fed and finished. The auspicious Karmas have their consequent bondages eminent, have been eamed by good mental attitude and necessarily fruitful; it has a beneficial effect like that of a great medicine properly prescribed, at leads to happiness and it achieves great happiness Lence there is no countereffecting bondage, as the inauspicious attitudes of mind are suppressed. Thoso pious thoughts should be recited well, heard and reflected upon taking them to be the seeds of auspicious attitude of mind. S 11 Salutation to those groat teachers who are free from attachment and who are saluted by the gode, sages eto that are ) saluted (by men etc.) Salutation to the rest ( also ) who deserye salutation. Success to the doctrine of the omnis. cient! By ( attaining ) that highest enlightenment let all souls be happy-3. Thus ends the section which stops sin and sows the seed of merit II $ 1. When he has faith in the practice of religious virtues, he should meditate on the nature of ·PAUCASUTT 4X (11 1- there, their natural attraction, these ability to accompany ( the soul in the nort birth) their obligation on others t'eir being the cause of the highext ol ject their being difficult to bo practaerd their boing fierce ( in their results ) and their mi ing rigo to great delusion len violated, and that they are not easily obtainel le again Then one Alioull adopt tl 40 to this best of his ability according to due ceremonice spd with a great trength of mind Thero ( virtues ) aro 1 abstention from Darming grogg forms of lo 9 abs tontion from uttering grous forms of falso wpeech B al stention from stosy forms of taking things which aro not given, 4 al stention from grous forms of sexual intercourag and 5 abstention from gross forms of possessing properts and so forth after adopting tlıcm le should cxcrt himself to fractica them Hoboull always accept tho commandment of tho Jina) over meditato on it and bo guide 1 forever by it The commandment of tho Jina 14 a great spell against the poison of delusion lilo water against the fire of anger (or as crsion) a medical treatiso on tho disease of harmas and a b fulfilling tree giring the fruit of etornal bliss, $ 2 Ile should aro: l the company of the (old) fricod namely uprighteousness Ho should meda tato on tho recently acquired merits and on the demerits that tero pursuing him in this eternal transmigratory condition on the dangerous com panionship of friends in the form of upnghteous ness on its being censured in both the world, and on the consequent series of Inanspicious ·66 PAMCASUTTAM I II, 4- should not utter a lie a harsh words calamny, an unauthentic statement His speech should be short and sweet. In this way he would not harm the living beings He should not accept things which are not offered to hin He should not stare ( with an immoral eye ) at other ladies He should not inflict wanton punishments His bodily activities should be pare $5 Further his afts enjoyment paraphernalia storage--all these should be in proportion to his income He should not tease the members of his retinue but be kind to them as far as poss ble he should be compassionate and greedless in his mind It 19 a (part of the ) religious dats to maintain others (for instance saints eto ) ANI living beings are separate the idea of mineness leads to bondage One should bo mindful of those various duties of a householder ) and should think thus I am so and so belonging to such and such a family the pupil of 80 and 80 standing on such and such & religious stage it is not pro per for me to harm them to undertake those pre liminary sins thus alone my merits would be in creased this is the gist of the faith and this is the kernal (lut soul) of doctrine this is beneficial and everything is worthless if grasped properly and in details So has said the enlightened and the illustrious Arahanta who is a brother of three worlds and who is very compassionate Having thus thought over his words one should properly pract se the courses of conduct sanctioned by him and it serves as an auspicious rite that paves the path to achieve the End ·68 PALICASUTTAAL [III, 1- III $1 After comprehending the daties of a monk and being endowed with necessary qualifications ho should try to adopt thuis (further courst of dism ciplino ) without causing any trouble to others Troublo unto others 18 an obstacle in adopting this disciplino in fact it is no means at all and no benefit can come out of unhealthy 8109 He should try to enlighten his parents of perchance they are unonlightened Life should be fruitful in both the worlds harmas committed in common lave fruits in common, period of separation 19 long or to put it in other words we are all like berds dwelling on the same treo (destined to fly in different directions in the morning). Strong 18 Death and in the vicinity Acquisition of human birth is difficult like that of a jewel fallen an the ocean Thore aro plenty of other births full of misery containing darkness of delusion leading to unworthy acts and worthless for the practice of puro Dharma But this (human birth) 18 propor fit to bo devoted to one s duty in this transmigratory ocean it is like a boat whose pores are stopped by the stoppage of Karma whose helmoman is knowledge and whose speed is caused by the wind of penances This 19 & rare occasion unique for the accomplishment of all duties and a means for practising Dharma which lea is one to liboration The state of liberation 18 fit to be covete i for by all beings since there is no birth no old age no death no separation from the beloved no union with anything uopleasant hunger, no thirst and no other fault That con ·70 PAMOASUTTAM (III, 3- one should gradually adopt it. If the parents are not in any way adopting the Dharma, he should abandon them in the wise of one who leaves his parents that are fatally ill in an out of place for bringing medicine for them $3 Say for instance there was a certain man wandering in the forest in the company of his parents to whom he was (very much ) attached There the parents were overcome by a great disease necessarily fatal, beyond the care of human efforts but perchance there might be a nedicine against it The man due to his attachment for them thought thus In fact these cannot be cured without a medicine as to the exis tence of which there 19 a doubt; but the death is staring in their face Then after arranging about their residence etc the gooil man left them and started to search medicine for them and to main tain himself (In the present case ) though he left them (it is as good as) he did not leave them (in other cases ) though he did not leave them (16 is as good as ) he left them The learned put importance on the consequence and the heroes also are intent on the same That man might cure his parents by procuring the medicine In view of the chance of procuring the medicine) it (1.e the effort put forth to get it ) 19 befitting the man $ 4 Similarly the great man of increasing PL ritual light, fallen in the worldly wilderness, is vandering in the company of his parents being attached to the Dharms. The parents are overcome by a necessarily fatal disease of Karma ·72 PANCASOTTAM ( III, 5- $5 Thus without troubling others in any way one should enter the ascetic order with a great pleasure with a view to achieve the realm of super physical routino leaving the world's one, in the presence of thy Gurn, after worslupping the illustrious ones (viz Arahantas ) who are free from attachment and the saints after satisfying the poor etc to the extent of his wealth, after practising the requisite prelimineries, with pure forebodings, seated in & proper place and be coming purer by the words of the Guru. This is the commandment of Jinas it is beneficial and 113 euch the wise who clesire for liberation should not violate at lest esil might overtake them Thas ends the section which prescribes the adoption of redunciation IY $1 After thus entering tho order he applies himself to fruitful activities with proper sincenty The great soulod man possessed of pure conduct does not wall a perverted path In the absence of thug (1 6 walking pert erted path ) he attains his desired object because of his having adopted the proper means One who is not walking on the perverted path does not adopt worthless meang--t is the means that necessarily achieve the end That it (1 e means) should leave its nature (of achieving the end) 13 unusual since it involves an unwarranted consoquence, this so from the realistic point of view ·-IV, 3] TRANSLATION 73 $2 He gives equal value to (a clod of) earth or to (& piece ) gold friends and foes are equal to ham he has turned away from the miseries of household life he is endowed with liappiness resulting from mental composure and he properly receives the instruction He lives with the teacher he feels regard for him he is modest he compre honds the truth and he thinks that his welfare consists nowhere else (than in living with the teacher) Endowed with virtues such as the desire to hear the truth ) etc being attached to the truth bent on the course of his duties with concentrated attention with no (remunerative ) desires and aiming at liberation he studies the (sacred) text as (one woull study) a great charm Ho understands it in every way and properly employs at (in the course of his conduct) This is the commandment of the heroes Otherwise (1 e if he has not understood the meaning ) he will misuse it (1 e the text) on the analogy of a charm which is not mastered in a proper manner (1o the textual injunction ) 18 not put into prac tice there is nothing (good coming out of it) it 18 in fact as good as not studied Here if the path 16 preached (which is not going to be put into practice ) then there shall be sorrow disregard and disrespect Whatever is studied thus with ont comprehension is as good as ) not studied The lack of appreciation (1 yırādhana of the practical injunctions of the teet) which leads to evil 18 not adopted by (lzt does not belong to ) those who ( want to ) follow the path $3 Intelligent study is & means to the pur posive end and the beginning thereof leads to If at ·74 PAMCASOTTAM [ IV, 3- liberation There should be an attitude of detach ment (towards the world) when the path is preached to him the practice of duties should re ceive ( proportionate ) regared ( from the pupil) Whatever is studied thus is really ) studied in view of the presence of (even) partial grasp (of the contents) It is necessanly accompanied by a seed (of faith which finally developes into the fruit of liberation) This sort of appreciation belongs to one who wants to follow the path and 18 of mature judgment (avāya) Sach a man has no difficulties he practises the textaal injunctions and becomes possessed of the mothers of the creed namely the fivefold carefulness and three fold control It is dangerous for a novice to abandon them just as it is for a child to leave its mother The omniscient alone is advanced (1 m has fully developed the latent powers of his self) and has reached the fruit of these (1 e the mothers of the creed) He undorstands well all this by his twofold thorough knowledge accord ingly ( he knows well) the safety-isle and the lighted lamp with the distinction of wavering and unstable eto (leaving the unstable etc ) he exerts to the best of h s abilities to attain the un wavering and the stable He is undisturbed free from cunosity, and he is intent on disinterosted meditation By advanced achievements in medita tion he bacomes free from ainful Karmas Advanc ing in purity he launches on psychic activities (that lead to liberation ) till the end of his life He experiences happiness resulting from mental composure, untroabled by acts of self-control and Ansterities anvezed by disturbances and calami.

·-IV,5 ) TRANSLATION 75 les on the analogy of prescription of proper remedies to & diseased man $4 Say for instance there 19 a certain man who is overtaken by a great disease the pains of which he 18 safforing, he knows its nature and in fact is disgusted with its pains) Throngh the advice of a good physician he properly understood that disease and adopted remedies according to the prescription He stopped his wanton conduct ato light and wholesome food and got relief from the disease the pain d19appeared he gained his health which gradually improved and by its gain ho was happy, in view of his attachment for good health though acid was poured into his veins ho was not troubled, not disturbed but advanced with tho auspicious Leśyā of the soul sinco ho knew how to cure the discaso, how to regnin the desired ( health ) and since ho practised tho romelies to hold the physician in high respect $5 Simularly a man tho is overtaken by the ducase of harma as a rosult of wluch he has suffered the pains of birth eto, knows its nature to be misery and in fact 19 disgusted (with its pains) Through a good teacher's advice which ho grasps with regard to its practico (i e by rattiog it into practice ) ho adopts the remedy in the form of asceticism according to the manner proviously descnbed Ho stops his careless con doct, eats tasteless and puro food and is released from tho discase of Karma. The pam of separation from desirable things disappears to rains liealthy condect, and his mental anspiciousness ·76 PAMCASUTTAM (IV, 5- increases whereby he is happy, in view of hig special ability to stop the disease, though he is overcome by disturbances and calamities, being always steady he advances with his Tejo-lesya since he has realized the reality, his healthy mind is waxing atrong, his heart is steady and his inclinations are religious He properly holds his teacher in high esteem with selfless regard because that leads him to liberation This is said to be a lofty stage, essentially pure, especially $0 as it is held in high esteem by the illustrious lord. He who holds this stage in estimation is the teacher and his is the commandment ( to be obeyed) If his order is not obeyed the conduct (in disciplinary life ) 18 no conduct at all like that of a debaucherous lady, it is detested by the learned because it brings no fruit, the eonsequence as analogous to the satisfaction by poisonous food, in fact its fruit 18 round-of-rebirths which leads to misery SG Great respect to the teacher, sure means (of success ) as it is 18 liberation (itself) therefore one should seel company with a great teacher, undoubtedly thereby one attains liberation This 18 & source of benefit which leads to higher benefits and & remedy against the disease of transmigration Nothing else is more attractive there 18 no comparison with this A man with this understanding with this sinceand with this attitude of mind, advances with his Tejo-lesya vithont falling back, with the practice of asceticism extending over twelve months he surpasses the lustre of all gods- ·-IV, 7 ) TRANSLATION 77 RO bas said the great teacher With white soultints ho achiose stainless status (of laboration). With all his Karmic bonds practically cut off ho govcrs his connection with the world He is callod a sa nt always ( sunh ) in auspicious meditation *ho has ceased following the current (of ordinary mun lano activities ) and who is going against tho current (of ordinary mundane activities ) A. solemnly determined ho practises tho ascetic life without any tran pressions ho us intont on a paro condition of existenco which docs not lead to rebirth and which is the best alternative for enjoyment actusities and beauty etc lle achieves all of them perfectly since thu mcans aro completo of the naturo of Lappiness without the admixture of) In-ers not at all harmful to others and healues in their results elso is perfect Yothing ·78 PAMCASUTTAM [IV 7- sequent great gains by various means by sowing different seeds (of Right faith etc ) Ho becomes endosed with the potency of an agent his auspi cious activities are fruitful he is all blessed he is A source of pious thoughts etc he is a lamp in the darkness of delusion he is a physician against the malady of attachment he is an ocean to (extinguish) the fire of aversion he attains success speedily and he is like a wish giving jewel that fulfils desires unthought of Thus he attains the great the highest object Further by compassinate attitude etc in many a birth he becomes free from sinful Karmas and ho advances with auspi cious thoughts and with the practice of many a pious deed he attains the excellont final birth which is the immed ate) means of liboration and which is the cause of a series of perfect attain Having completely carried out his duties there with the harmic dust shaken off he attains glory is enlightened is released from the roundof-rebirths completely blows away the harma and puts an end to all miseries Thus ends the section about the practice of asceticism V $1 Then after attaining liberation ho 13 tho highest Brahman dwelling in an auspicioas abodo free from birth oldage and death his inauspicious harma 13 exhausted and the Karmio conse quences or ) energies have lost their potency lo ·79 -Y, 2 ] TRANSLATION has realised his own nature, he is endowed with infinite knowledge and faith He is soundles formlegs, scentless tasteless and touchless He 15- & non-material existence (1 e merely an embodiment of Lnowledge ) with no definable shape, endowed with infinite power who has achievedl h19 purpose who is free from all troubles, absolutely free from desires, steady and composed This happiness is not the result of the union of two entities and hence it is the best Desire does not bring pleasure union is the cause of separation its fruit is fruitleggless, in fact it is calamity, it 18 held in honoar by the ignorant lue to their delusion It is the perserted path from which regult unending evils This delusion 19 an eternal enemy so has been said by tho lord $ 2 The Siddha is not united with the sky (because ) he is established in his own naturo The shy also does not rest on anything (else) One self existing entity does not depend on another This principle 19 past human understanding and can bo comprehended by the omniscient this is the real view (Between the liberated soul and the sky at cannot be called connection (ag ordinarily understood ) because every connection (in this world ) 13 followed by separation, its character is altogether different There is no desire ( on the part of Siddha) in fact his nature 1s 10dicative of infinite happiness There is no comparison for that He himself alone that experiences happiness (It cannot be doubted because ) 1t 13 the decla, ration of the omniscient Jinas and that 13 abes abso ·80 PAMOASUTTAM [V, 3- lutely true since there no cause for its being false the effect is not without & cause $3 The description of this happiness that 18 given is merely allustrative Tho happiness that 18 attained by Siddhas at the annihilation of internal enemies 13 infinite times greater than the happiness (ordinarıls ) obtained ( in this world) when all the enemies are destroyed when all dis eases disappear when one s desired) object 18 achieved and when every desire is fulfilled Attachment etc are the internal enemies the rising karma$ are diseases great achievements aro ideal objects and desirelessness is the desire The happiness which is like this a subtle point as it is cannot be in fact understood by others just as the happiness of the saint cannot be understood by one who is not a saint and that of good health by one who is 19 diseas ed and so other allustrations Its nature is be yond the comprehension of thought Taling the case of an individual Siddha this happiness has a beginning but no end To consider the series of Siddhas (all together ) 1t 19 beginning less and so are the illustrious Siddhas because of the possibility of liberability (all the while ) There are diversities contingent on time place etc ) because of the distinctions in results If there is no diversity (in the fruit ) there would be no discrimination between contributing causes on fwhich the result depends The doctrine of maniold predication alone can interpret the reality and its application is thus given above All one- Eided doctrines are false and by their help, ·TRANSLATION 81 reality cannot be explained One-sided doctrine is worthless (or not propounded by Arbat $ 4 It is beings ac Samsara that attain libera. There cannot be any rylease of one who is not bound since it 13 meaningless (Karmic) bondage 13 without & beginning and its current is like that of the past time If the unbound (ie the liberated) are to be buand (again). there will be no liberation at all, because there will be an occasion of bondage again and there remains no difference between the bound and the liberated Though there 13 association between Karman and soul) from eternity there will be mutual separation on tho &Delogy of gold and ore The Purusa without the sense organy cannot have a desire of seeing nor can it be possible in Parusa who is not seen at all What is natural cannot be averted, by averting at the soul cannot te philosophically proved On the other band the desire to see does not belong to the soul Justly speaking the case of desire to see 19 not parallel to liberability Laberability 19 not coex. tensive with the nature of the soul. This parallelism in anticipation of would be Yoga(?) does not hold good, in that cass l be always not different from omniscience Tous the view that the desire to see 19 the nature of the soul is not the soul imaginarily It is a view of the guaranteed The same fault lies in ascribing it to that both the conditions of bondage and liberation Tie yount and the fact are not figurative, to hold that bondage and othor stages are due to psychic modes -V, 4 ] tion correctness of the absolute ·80 PAMCASUTTAI [V, 3- lutely true since there no cause for its being false the effect is not without a cause $3 The description of this happiness that 18 given is merely illustrative Tho happiness that 19 attained by Siddhas at the annihilation of internal enemies is infinito times greater than the happiness ( ordinanly ) obtained ( in this world) whon all the enemies are destroyed when all dis eases disappear when one s desired) object 19 achieved and when bvery desire is fulfilled Attachment etc are the internal enemies the rising Karmas are cliseases great achievements are ideal objects and desirelessness is the desire The happiness which is like this a subtle point as it is cannot be in fact understood by others just as the happiness of the saint cannot be understood by one who is not a saint and that of good health by one who 19 18 diseas ed and no other illustrations Its nature is be yond the comprehension of thought Taking the case of an individual Siddha this happiness has a beginning but no end To consider the series of Siddhas ( all together ) it is beginningless and so are the illustrious Siddhas because of the possibility of liberability (all the while ) There are diversities ( contingent on time place etc ) because of the distinctions in results If there is no diversity ( 19 the fruit ) there would be do discrimination between contributing causes on fwhich the resalt depends The doctrine of man:- old predication alone can interpret the reality and its application is thus given above All one- Sided doctriness are false, and by the help ·-V4] TRANSLATION 81 reality cannot be explained One-sided doctrino 15 worthless (or not propounded by Arhat) $4 It is beings ir Samstra that attoia libera tion Thero cannot be any rylease of one who is not bount sinco it is incaningless (Karmio) bondago 19 without a beginning and its current 19 liko that of tho past time If tho unbound (ie the liberated ) are to be bound (again) there will bo no liberation ( at all) becaugo thoro will be an occasion of bondage again and there reriains no difference between the bount and the liberated Though there is association (between harman and soul) from eternity there will be mutual separation on the analogs of gold an? oro Tho Purusa without the sepse organs cannot hazo a desire of being nor can it be possible in Purusa who is not soen at all What is natural cannot be avortod by averting at the soul cannot be plilosophically proved On tho othor hand the desire to see does not belong to tho soul Justly spealing the case of desiro to set 19 not parallel to liberability Libcrability is not coex tensivo with the naturo of the soul This paralle lism in anticipation of woull be Yoga (?) does not hold good in that cago it will be always not different from omniscience Thus the view that the des ro to s80 13 the nature of the soul is not guarantee! The same fault lies ja escribing it to the soul imaginarily It is right in view of the correctness of the absolute viewpoint and the fact that both the conditions of bondage and liberation are not figurative to hold that bondage and other stages are due to psychic modes ·80 PAMCASUTTAD (V 3- lutely true since there no cause for its being false the effect is not without a cause $3 The description of this bappiness that is. given is merely illustrative The happiness that 19 attained by Siddhas at the and hilation of internal enemies 13 infinite times greater than the happiness ( ordinarily ) obtained ( in this world) when all the enemies are destroyed when all dis eases disappear when one s desired) object is achieved and when every desire 19 fulfilled Attachment etc are the internal enemies the reing Karmes are diseases great achievements are ideal objects and desirelessness is the desire The happiness which 19 like this a subtle point as it is cannot be in fact understood by others just as the happiness of the saint cannot be understood by one who is not a saint and that of good health by one who 29 us diseas ed and so other illustrations Its naturo 19 be yond the comprehension of thought Tabing the case of an individual Siddha this happiness has a beginning but no end To consider the series of Siddhas (all together ) at 19 beginningless and so are the illustrious Siddhas because of the possibility of liberability (all the while ) There are diversities contingent on time place etc ) because of the distinctions in results If there is no diversity (in the fruit ) there would be no discrimination between contributing causes on fwhich the result depends The doctrine of manold predication along can interpret the reality and its application is this given above All one Fided doctnness are false and by their help ·4 -V, 4 ) TRANSLATION 81 reality cannot be explained One-sided doctrine is worthless (or not propounded by Arhat) $4 It is beings r Samsara that attain liberation There cannot be any release of one who is not bound since it is neaningless (Karmic) bondage is without a beginning and its current 19 like that of the past time If the unbound (ie the liberated) are to be bonnd (again) there will be no liberation (at all) because there will be an occaşion of bondage again and there remains no difference between the bound and the liberated Though there is association (between Karman and soul) from eternity there will be mntual separation on the analogy of gold and ore The Purusa without the sense organs cannot hare a desire of seeing nor can it be possible in Purusa who is not soen at all What is 'natural cannot be averted by averting at the soul cannot be philosophically proved On the other hand the desire to see does not belong to the soul Justly speal ing the case of desire to see is not parallel to liberability Liberabilits is not coex tensive with the nature of the soul This paralle lism in anticipation of woald be Yoga (? ) does not hold good in that case it will be always not different from omniscience Thus the view that the desire to see is the datars of the soul 18 not guaranteed The same fault lies 18 Ascribing it to the soul imaginarily It is right in view of the correctness of the absoluto viewpoint and the fact that both the conditions of bondage and liberation are not figurative to hold that bondage and other slages are due to psychic modes ·GLOSSARY [Note-The Glorsary contains only some of the dificult and important conde Only one occurrence of a rord u noted] अप्पभूध-अतिप्रभूत, III 1 अणभिणियेस-अन् + अभिनि- plents वेश IVR Absence of अइप्पसग-अतिप्रसग, IV 1, worldly attachment unwarranted 00.8 अणपट्टिम-अन् + अवस्थिन , quence III 1 not stable अतरण-अन्तरेण III 3 in अर्णतणाण-अनन्तशान, V1, the absence of infinita knon lo lgo, tho अनुमारी-अशुमालिन्, 15, game as Omniscience अणाइ-अनादि I 1, with अकरण-अकरण V4, with no beginning in time out करण or Bene organ. अणाधुल-अनाकुल IV., अचित-अचिन्त्य, I un undisturbed thought of अणाराहणा-अन् + आराधना, अत्य-अत्यर्थम, 112 ox. IV 2 lack of caltisation cessively or appreciation अट्ठाण-अस्थान, III, out यणारिह-अनर्ह बनाई 18, of placo unworthy, not belong अणस्थदर-अनर्थदड, II 4 ing to Arbat. Wonton punishment. अणिट्ठ-अनिष्ट III 1, urds- अणत्थमुह-अनर्षमुस, IV 2, Birablo eyil leading to ovil अणित्यंधसठाण-अनित्य स्थthe sun ·88 PANCASUTTAJI आमकुंभ-आमकुम्भ, V7s आसास--आश्वास, IV B raw pot safety, shelter ATTRY-SL, IV 7, disease ZITT SL., III 2, gain इत्थ-अप, II6 Here ईसर-ईश्वर, II 3 & rich source man आयइ-आयति, III 4, future, consequence उकारिस-उत्कर्ष, 16, ex थाया or आय-आत्मन II D, cellence V 4, self, soul उचिअ-उचित, II1,proper. आयय-आयत, IV 2, Libe- उज्झिअव्व-उज्झितव्य, from ration (1) उज्झ to abandon IG भारम-आरम्भ, II, pre उदग्ग--उदन, II 2, fierceliminary sin dangerous आराहग-आराधन, 19 an उद्दाम-SI,III 1, furious aspirant one who de उबल उपल, 14, stone sires to accomplislı उपकरण-उपकरण, III, आलमाल-SA (2) II 1, means (of livelihood) confusion उयसग्ग--उपसर्ग IV 3, आवट्ट-आवर्त, IV 5, whari calamity pool round of rebirths उपहा-उपधा IVG decent, आवस्सय-आवश्यक, III b, transgression essential or requusite उपहि-उपधि, or उपाधि, III duties six in number 2, fraud paraphernalia. यासनमन्व- भव्य, III 4, attachment one whose liberation 18 at hand उवादेष-उपादेय, I 1, आसय-आशय, I4, mind, acceptable, covetable heart intention उवेय-उपेय, IV 1, that आससा--आशसा, IV 2 which is to be apdesire. proached, end ·GLOSSARY 89 मोह-ओघ, I6 acurrent खु-सलु II B indeed ordinary course औधेन- खुहा क्षुत, III 1 hanger सामायेन in general गरहणिज गई गीय II4 कडग-कटक, I 10 Bea censurable salt (?) an army गरिहा गर्दा II reprobat यण्णधार-कर्णधार II 1 ing helmsman गिलाण ग्लान III 2 ll कात्तिविरिश-कर्तृवीर्य, IV 7 exhausted patency of an agent गुरु-गुवी IV B great फप्पपायय-क्ल्पपादप II 1, चयमाणे त्यजन् III 4 wish giving tree चरणारो -चरणारोग्य IV6 कयण्णुआ-कृतज्ञता III 2 health in the form of obligation gratefulness right conduct कलाण कल्याण, I b any चरम-SA IV 7 final thing auspicious for the birth that imme tune diately precedes कहिचि- कचित् II 1 liberation somehow चाग त्याग III 2 renun कालसद Sk III Bac ciation companiel by death फिच कृय IB duty जवण बन III 1 speed किलेस लेश IIT 4 torture जहामामए-यथानाम (क) III किवण-कृपण IIIbapoor 3 for instance जहिच्छाचार यथेच्छाचार IT Toer 5721 IV 5 de 4, wanton conduct baucherous जागरिया-जागरिका II , सण-क्षण III 1 occasion waking opportunity जोग योग I4 activity of खार क्षार IV1 acid mind speech and body man.

·98 PAMCASUTTAM परीसह-परीषद, IV 3, dis- यंभ-ब्रम्हन, 11, Brahma turbance यायर-वग्दर, I 6, great, परोवताव-परोपताप, III 1, gross trouble unto others भध-भव्य, III 4,aliber 'पवत्तग-प्रवर्तक, IV 7, Inable soul stigator भव्यत्त भव्यल,I1,libera. पवयणमाह-प्रवचममातृ, IV, bility 3, the mother of the भावधिरिया- क्रिया, IV 3 creed ( ses noles) psychic activity पपाह-प्रवाह. V 3 current भावमंगल-मगल, II 5, पम्पदामानित, IV 1, One auspicious nte who has entered the भागरिऊ-भावरिपु, V 1, in. ascetic order. ternal enemy पवजा---प्रत्रज्या, IV b, भूअस्थ-भूतार्थ, IV 2 fact, asceticism truth, reality पसम-प्रशम, IV 2, mental स्त्रो (also भुजो )-भूय , composure. 'पाणाइयाय-प्राणातिपात, III harm to beings I. e मच्चु मृत्यु, III1 death. महागर-महान् +अगद,I 10, हिंसा A great medicine पाय-प्राय , IV 7, gene- मिष्टामावणा--मिथ्याभावना rally III 4, false or pervert- पुढी-पृथङ, II b, andari. ed intention dual, separate मित्त (मेत्त)-मात्र, III 4, पेसुन-पैन्य, II 4, calu mere only मुसायाय-मृपावाद, II 1, पाल-पोत, I 2,a boat false speech फरस-पष, II 4, harsh मेहुण-मैथुन, II 1, sexual word intercourse II 1, again. עמרם ·GLOSSARY 93 रयण-रत्न, III 1, derel III 4, two opinions, uncertanity रस्य-रक्ष्य, IV2 atten विरमण-विरमण, II 1, Rom abstention लपक्षण--लक्षण, characteristic चिराहणा-विराधना, IV 9, lack of appreciation, रद्धी-सब्धि , V3, sitaanofierce ment लिंग-लिङ्ग,VT again चिवरीम-विपरीत, III 1, contrary dication ल्हु-रेष्टु, IV 2, a cold of वियाग-विपाक, I I, matur rity, consequence earth विसन्न-विषाम,IVE,ponson- चर-वा, II4 speech ous food वच-बन, III 3, to go विदावसू-विभावसु, IB, fire यवहारमय-व्यवहारमत, 16 विस्य-रय मल-विभूत-रनेमल, practical view point IV 7, with the harmic याया-वाक, 16 speech. dust shaken off वासिय-वासित, I 9 pp पुच्छितीच्छित्ति, 11, ofy to steep destruction. विश्रत्त-व्यक्त, IV 3, deve युट्टी-वृद्धि , II 6, pros loned, spiritually ad perity Tanced येन वैद्य, 113, physteran. चिणिवाय-विनिपात, 1 calamity सइसमनागए स्मृतिसमन्वागत शिणीध--निनाद, 1 2 11 , mindin), alert modest सक्देिस-महेश, II, mis- पितह-विनय, IB, unirne, ery. a vain act. सत्त-सत्त्व, I 9, a being विभासा विभाषा or द्विभाषा, सत्ता-Sk,VI,existence

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·PREFAOE XUX of avad ur 40 and nr 100 bayc beca borrowed from a San skrit prrallel redaction of the Mahuparinibbanasulta Feer y 360 of his translation, bad identified the first part of apad nr 90 with or 82 of the Mahima Nikaya «La premiert partie de ce teste correspond tres exactement & la premiere partie de notre récitin Further he had shown that Najila Nik nr 74 (I 499 --501 ed Trenckner) «reproduit article par uzticle point par