·Published by
M. D. Kataria
HON, SECRETARY
Jainodaya Pustak Prakaslak Samit
Ratlam,
LE
Prlated by
The Mafïäger
Shree dainodaya Printing Press
Ratlam

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·PREFACE I feel honoured in writing a few words of introduction to this book in response to the invitation of its saintly author, who by his synthetic sermons reconciles different Aryan persuasions, and by his life of self-denying scho. larship recalls the glorious past of our motherland. I have nerer come in close contact with any Jain sadhu, but I have been always impressed by him. His sight is an unaccountable fascination to me, and his self-denial u hypnotism which has not draro me closer but has kept me ata regpectful distance. The only Jain mudi with whom I have talked for any length of time is the author of this book, and I can say that he has left an abiding impression on me. Fortunately a friend succeeded in persuading me to hear Chauthmalji who is above all sectarian bias, and who in his sermons inculcates what I may call Anekantavadio attitude. Le never dwells on the exclusive merits of his faith, but harmonizes and coordinates it with other Aryan views, and when possible, does not hesitate in quoting even the Quran and the Bible. This in fact is the real Jain sosition. The syadvada or the anekantavada philosophy is a mere r.ockery and jugglery of words if it is not taken to mean practical toleration of others' viet-points, not only when they are partially reconcilable, but'eren when they are definitely antagonistic. Indeed & Jain can say with pride that in matter of religion, though persecated, he has never been a persecutor. Some scholars think, and, I believe, rightly, that this has been at once the strength and weakness of Jainism, ·[2] The extremeness of Jain ethics has ever commanded my respect which was deepened and rationnlized when I studied this religion at the feet of my revered guru, Professor A. }). Dhruva, Pro. Vice Chancollor of the Benares Hindu University, who viewe Juinism as the author bas viewed it in this really useful and readable book, Western scholart regard Jainism 08 & revolt against Brabmaniem, and a determined contradiction against tho sanctity of the Verlic lore; but their position is easily challengeable. The history of Jainism does not begin with Mahavir,who was the twenty-fourth Tirthankara- and let us hope not the last-but goes back into remote, hoary past when, the tradition says Rishabhadeva, the first Tirthankar, inaugurated the age of human culture. A Jain Tirthankar may or may vot have been the pionoer of world civilization; but that Parsvanatha and Neminatha rere historical personages and leaders of men has been established by iconographic and epigraphic evidences. Jainism, therefore, as a simple, popular faith, with its particulor emphasis on ethics and morality, must have existed alongside with the religion of the Veda, In about the sixth century before Christ when Vedic rituals became too elaborate and expensive, and when sepseless sacerdotalism smothered the child-like simplicity of the early Rigvedic hymns, and when the human heart thirsted for a draught of pure ethics and morality, then did Mahavira extricate true religion from the myntic mazs, and preached haralessness to all beings, and the beauty of right faith, right knowledge and right character. Mahavira, therefore, did not revult or destroy, rather be fulfilled and sayed; and Jsiaism is, tharëfora, neithr, revolt nor & contradiction ·[3] against Brahmanism, but a happy complement to it, The entire teachings of Jainism are contained in the three ratnas, the seven tattvas and the anekantavada, shich present no contradiction to any Brahmanical view, rather they nro io happy harmony with the Upanishade, the Mannsmriti and the Vedanta. As one reads through the pages of this book one cannot but be impressed by the non-controversial nature of the teachings of liabavira, ns alo by the striking similarity of all Aryan thoughts, The author has rendered & very valuable service to the reading public by presenting with such bappy collection. I inope it will ennoble, and uplift, Palaith Louse Kotah, Dr. Dlathuralal Sharma, M. A. D. Litt. 25 12-1935.

·CONTENTS Chapter Subject Page 1 1 2 8 9 18 4 23 5 32 6. 37 7 42 8 49 9 Sbat-Dravya-Nirupan Karma-Nirupena Dharma Swaroop Varnan Atma Shuddi Ke Upaya Gyana Prakaran Samyaktva Nirupana Dharma Nirupana Brahmacharya Nirupana Sadbu Dharma Nirupana Pramad Prihar Bhasha Swaroopa Leshya Swaroopa Kashaya Swaroopa Vairagya Swaroopa Mano Nigrah Awashyak Kratya Narka-Swaroopa Nirapan2 Mox-Swaroopa 56 10 63 11 73 12 81 23 86 14 95 103 15 16 17 110 18 117 128 ·tirysearnkix-grkivarikrama Chapter-d Shat-Dravya-Nirupana, मूलः-नो इंदियग्गेज्म अमुत्तभावा । अमुत्तभावा वि श्र होई निच्चो ॥ अंज्झत्थर निययस्स चंधो । संसारहेडं च वयंति वंधं ॥१॥ . छायाः-नो इन्द्रियग्राह्योऽमूर्तभावात्, अमूर्तमावादपि च भवति नित्यः । श्रव्यात्महेतुर्नियतस्य बन्धः, संसारहेतुं च वदन्ति बन्धम् ॥ १॥ (1) On account of its in-corporeity the soul is not per. ceptible by senses; again by virtue of its in-coi poreity it is also eternal, it is inevitably bound down to Karma particles by reason of its bad tendencies like passions; and this bondage with Karma they define to be the cause of Juodane Existence, मूलः-अप्पा नई वेयरणी, अप्पा मे कूडसामली। अप्पा कामदुहा घेणू, अप्पा मे नंदणं वणं ॥२॥ छाया:-आत्मानदीवैतरणी, श्रात्मा में कूटशाल्मली। आत्मा कामदुधा धेनुः, अात्मा मे नन्दनं वनम् ॥२॥ (2) My own soul, if not restrained, is in fact, the river Vaitarni or the thorny Salanate tree in Hell, my own soul ·(2) Rirgrantha Prayachana if well restrained, is the Desire yielding tree. or, in fact the Nandana park. . मूलः-अप्पा कत्ता विकत्ता य, दुहाण य सुहाण य । अप्पा मित्तममित्तं च, दुष्पष्ट्रिय सुपहिरो ॥३॥ छायाः अात्मा का विका च, दुःखानां च सुखानां च । आत्मा भिन्नमामेत्रं च, दुःस्थितः सुप्रस्थितः ॥३॥ (3) The soul is the doer and the destroyer respectively of happiness and misery; so also, it is a friend or a foe as it conducts itself well or ill, करेड् । मूल:-न तं अरी कंठछेत्ता जं से करे अप्पणिया दुरप्पया ॥ से नाहिई मच्चुमुहं तु पत्ते । पच्छाणुतावेण दयाविहूणो ॥४॥ छायाः न तदरिः कण्ठछेत्ता करोति, यत्तस्य करोत्यात्मीया दुरात्मता स ज्ञास्यति मृत्युमुखं तु प्राप्तः, पश्चादनुतापेन दया विहीनः ॥४॥ (4) A foe, cutting the throat, cannot perpetrate in the case of a man what the ill-conducted wickedness or perversity of his soul will effect; the pitiless man, about to enter the jaws of death will come to know this, being overcome with a feeling of remorse, मूलः-अप्पा चेव दमेयव्वो, अप्पा हु खलु दुइमो । अप्पा दंतो सुही होई, अस्सिं लोए परत्थ य ॥५॥ m ·Chal-Dray/a-Nirupana (3) छाया-प्रात्मा चैव दमितव्यः श्रात्मा हि खलु दुर्दमः। धारमादान्त सुखी भवति, अस्मिल्लीकै परन च ॥५॥ (5) Tho self should certainly be subdued but it is, in fact, very difficult to be subduod. If the self is well subdued, a man becomes happy in this world as also in the next. मूलः-चरं मे अप्पा दंतो, संजमेण तवेण य । माहं परोहिं दम्मतो, बंधणेहि वहेहिं य ॥६॥ छायाः-वर मे श्रात्मादान्तः, संयमेन तपसा च । माऽहं परेर्दभितः, बन्धनैर्वधैश्च ॥६॥ 6) I would rather unve my self subdued by me with self control and austerities than have it subdued by others with fetters and bodily punishments. मूलः-जो सहस्सं सहस्साणं, संगामे दूज्जए जिणे । एगं जिणिज्ज अप्पाणं, एस से परमो जो ॥७॥ छाया:-यःसहस्रं सहसाणाम्, संग्रामे दुर्जये जयेत् । एकं जयेदात्मानं, एपस्तस्य परमो जयः ॥७॥ (7) Although a man might conquer on the battle-field thousands of thousands of invincible warriors, still, if he conquers his own self that conquest of his self is the highest conquest. मूलः-अप्पाणमेव जुज्झाहि, किं ते जुज्मेण चभत्रो । अप्पाणमेवमप्पाणं, जहत्ता सुहमेहए ॥८॥ युध्यस्व किं ते युद्धेन बायतः। थारमानवात्मानं जित्वा सुखमेधते ॥८॥ छायाः-यात्मानव ·• (4) Nirgrantha Pravac an87 (8) Fight with your own self internally; what have you to do with an external fight? Having subdued by himself his own self a man secures happiness, , मूलः-पंचिंदियाणि कोहं, माणं मायं तहेव लोभं च । दुज्जयं चेव अप्पाणं, सव्वमप्पे जिए जियं ॥६॥ छायाः-पञ्चेन्द्रियाणि क्रोधं मान मायां तथैव लाभञ्च । दुर्जय चैवात्मानं सर्वमात्मनि जिते जितम् ॥६॥ (9) The five senses together with anger, pride, delusion, avarice and the mind are difficult to be conquered; when the soul is, however, conquered, all these are completely conquered, मूलः–सरीरमाहु नाव चि; जीवो वुच्चइ नावित्रो । संसारो अण्णवो वुत्तो; तरंति महेसिणो ॥१०॥ छायाः-शरीरमाहुनौरिति जीव उच्यते नाविकः । संसारोऽर्णव उनः, यस्तरन्ति महर्षययः॥१०॥ (10) They term body as the ship, life is called the sailor, Bundane existence is called the ocean which the great sages are able to cross. मूलः-नाणं च दंसणं चेव चरितं च तवो तहा। वीरियं उपयोगोय; एयं जीवस्स लक्खणं ॥११॥ छायाः-ज्ञानच दर्शनन्वैव चारित्रन्च तपस्तथा । वीर्यमुपयोगश्च एतज्जीवस्य लक्षणम् ॥ ११ ॥ । (11) Knowledge and faith, conduct and Austerities, ·Shat-Dravya-Nirapana (B) energy and experience these are the marks characterizing the soul, मूलः-जीवाऽजीवा य बंधो य पुराणं पावासवो तहा। संवरो निजरा मोक्खो, संतेए तहिया नव ॥१२॥ छायाः-जीवा अजीवाश्च बन्धश्च पुण्यं पापाश्रवौ तथा । संवरो निर्जरा मोक्षः सन्त्यते तथ्या नव ॥ १२॥ (12) 1. The animate souls, 2. the inanimate things. 3. the bondage ( of the soul) by Karma. 4. merit, 5. demerit, 6. influx of Karma. particles. 7. the prevention of of the influx of Karma, 8. the annihilation of Karma and lastly 9. Liberation- these are the nine truths. मूलः-धम्मो अहम्मो भागासं कालो पोग्गलजंतवो। एस लोगु ति परणतो जिणहिं वरदंसिहि ॥१३॥ छांयाः-धर्मोऽधर्म आकाश कालः पुद्गलजन्तवः। एषो लोक इति प्रज्ञप्तो जिनवरदर्शिभिः॥१३॥ (13) Dharma or the principle or mobility, Adharma or the principle of stability, space, time, material particles and animate souls, these constitute the world as is taught by the Jinas the possessors of excellent faith, मूलः-धम्मो अहम्मो आगास; दव्वं इकिकमाहियं । अणताणि य व्वाणि य; कालो पुग्गलजंतवो ॥१४॥ छ या:-धर्मोऽधर्म आकाशं द्रव्य एकैकमाख्यातम् । अनन्तानि च द्रव्याणि च कालः पुद्गलजन्तवः॥१॥ 14) Dharma, Adharma and space each of these num.

·(8) 8 Nirgrantha Prayachana ber one substance only; while time, materiul particles and animate souls number infinite substances. मूलः-गइलक्खणो उ धस्मो, अहमोठाणलक्खयो। भायणं सव्वव्वाणं; नहं श्रोगाहलक्खणं ॥१५॥ छायाः गतिलक्षणस्तु धर्मः अधर्मः स्थानलक्षणः। भाजनं सर्वव्याणाम् नमोऽवगाहलक्षणम् ॥१५॥ (15) Dharma is characterized by mobility as its mark. Adharma is characterized by stability as its mark while space whose characteristic mark is to make room (for things) is the receptacle for all substances. मूलः-वत्तणालक्खणो कालो जीवो उव प्रोगलक्खणो। नाणणं दंसणेणंच; सुहेण य दुहेण य ॥१६॥ छायाः-वर्तना लक्षणः कालो जीव उपयोगलक्षणः। ज्ञानेने दर्शनेन च सुखेन च दुःखेन च ॥ १६ ॥ (16) Time is characterized by duration as its mark; while the animale soul is characterized by the experience of knowledge, faith, pleasure and pain as its mark. मूलः-सइंधयारउज्जोओ, पहा छायाऽऽतवे इ वा। वएणरसगंधफासा, पुग्गलाणं तु लक्खणं ॥१७॥ छायाः-शब्दोऽन्धकार उद्योतःप्रभाच्छायाऽऽतप इति वा । वर्णरसगन्धस्पर्शाः पुद्गलानाञ्च लक्षणम् ॥ १७॥ (17) Sound, darkness," luminosity, lustre, shade and light, colour, taste. smell and touch-these form the characteristic marks of material particles ·Shat-Dravya-Nirupana (7.) सूतः-गुणाणमासो दवं, एगदवस्सिया गुणा । लखणं पजवाणं तु उभयो अस्सिया भवे ॥१८॥ छायाः-गुणानानाप्रयो द्रव्यं, एकदमाश्रिता गुणाः । लगाएं पर्यवाणां तु उभाराश्रिता भवन्ति ॥ १८॥ (18) Singleness, separateness, number, shape posture conjunction and disjunction-these form the characteristic marks of Paryayas developments of things. मूलः-एगत्तं च पुहत्तं च, संखा संधारणमेव य । संजोगाय विभागा य, पज्जवाणं तु लक्खणं ॥१६॥ छायाः-एकत्रच पृषामन्च संख्या सस्थानव च। संयोगाश्च दिसागाश्च पर्यवाणां तु लक्षणम् ॥ १६ ॥ (19) The learned have expounded this five fold knowledge which pertains to all substances, their qualities and their developments.

·Kirgrautha Pravachann Chapter II Karma-Nirupana मूलः-अह कम्माइं वोच्छामि, प्राणुपुचि जहकमं । जेहिं बद्धो अयं जीवो, संसारे परियत्तइ ॥१॥ छायाः-अष्ट कर्माणि वक्ष्यामि, श्रानुपूर्ध्या यथाक्रमम् । यैबद्धोऽयं जीवः संसारे परिवर्तते ॥१॥ (u) I shall now explain in proper order the eight kinds jf karma tied down by which the soul revolves in this worldly life. मूलः-नाणस्सावरणिज्जं, दसणावरणं तहा। वेयणिजं तहा मोहं, बाउकम्मं तहेव य ॥२॥ नामकम्मं च गोयं च, अंतरायंतहेव य । एवमेयाइ कम्माई, अट्टेव उ समासयो॥३॥ छायाः ज्ञानस्यावरणीयं, दर्शनावरणं तथा । वेदनीय तथा मोहं, श्रायुः कर्म तथैव च ॥२॥ नामकर्म च गोत्रं च, अन्तरायं तथैव च । एवमेतानि कौणि, अष्टौ तु समासतः ॥३॥ 2-3 The Karmas are:- (I) obstructive of right knowledge (2) obstructive of (right) faith, (3) conductive to experience (4) ·Karma-Nirupane (9) delusive (5) life determinant ( 6 ) name determinant ) race determinent (8) preventive of the Blissful path, These are the eight kinds of karma, in brief. मूलः-नाणावरणं पंचविह, सुयं श्रामिणिबोहियं । ओहिनाणं च तइयं, मणनाणं च केवलं ॥४॥ छाया:-ज्ञानावरणं पञ्चविधं, श्रुतमाभिनिबोधिकम् । अवधिज्ञानं च तृतीय, मनोज्ञानं च केवलम् ॥॥ ( 4 ) Karma obstructive of right knowledge is of five kinds according as it obstructs verbal knowledge or sense porception or supernatural knowledge or thought reading or unlimited knowledge. मूलः-निदा तहेव पयला; निहानिहा य पयलपयला य। तत्तो थाणगिद्धी उ, पंचमा होइ नायव्वा ॥५॥ चक्खुमचक्खू श्रोहिस्स, दंसणे केवले अश्रावरणे। एवं तु नवविगप्पं, नायव्वं दसणावरणं ॥६॥ छाया:-निद्रा तथैव प्रचला, निद्रानिद्रा च प्रचलाप्रचलाच । ततश्र स्त्यानगृद्धिस्तु, पम्चमा भवति ज्ञातव्या ॥५॥ चक्षुरचधुरवधेः, दर्शने केवले चावरणे। एवं तु नवविकल्पं, ज्ञातन्यं दर्शनावरणम् ॥ ६ ॥ (5-6) Action obstructing right faith has nine subdivis sions-sleepiness, restlessness in sleep, deep sleep, extreme restlessnom in sleep then there is the cange of somnambulism which is known as the fifth, then there are the four obstructions to the faith (1 in objects of verbal •Enowledge (2) objects of sense perception. (3) objects ·Rirgranth, Pravachane of supernatural knowledge and ( 4 ) objects of unlimited omniscience. Thus the karma obstructing right faith is ninefold. भूलः वेयणीयं पि दुविहं, सायमलायं चाहियं । सायस्स उ वह्न भेया, एमेव श्रासायस्स वि॥७॥ छाया-वेदनीयमपि च द्विवि, सातमसातं चाख्यातम् । सातस्य तु बहवों भेदाः, एवमेवासातस्यापि राणा (7) Karma conducive to experience is twofold, deso cribed as pleasuresome and painful respectively. The pleastresome karma has many subdivisions, so also the painful too. मूलः-मोहाणिज्ज पि दुविहं, दसणे चरण तहा। दसणे तिविहं वुत्तं, चरणे दुविहं भवे ॥ ८॥ छायाः-मोहनीयमपि द्विविधं, दर्शने चरण तथा। दर्शने त्रिविधमुन, चरणे विविध भवेत् ॥८॥ (8) Delusive karma, too, is twofold (1 ) with respect to faith and (2) with respect to ccaduct. Ie'usip: karms with respect to feith has three subdivisions; the same with respect to conduct has two eubdivisions, भूल:-सम्म चेव मिच्छ, सम्मामिच्छत्तमेव य । एयाओ तिरिण पयडीओ, मोहणिज्जस्स दसणे छाया: सम्यक्त्वं चैव मिथ्यात्वं, सम्पमिथ्यात्वमेव च । एतास्तिस्रः प्रकृतयः मोहनीयस्य दर्शने ॥ . (8) Delusive karma keeping & man away from the ·Tarama-Nirapana (1) faith although be be convinced, delusive action kaaping * man away from the faith and delusive action keeping a mun vacillating in Taith are the three potencies of delusive karma regarding faith. मूलः-चरितमोहणं कम्म, दुविहं तं विश्राहियं । कसायमोहणिज्जं तु, नौकसायं तहेव य ॥१०॥ छायाः चारित्रमोहनं कर्म द्विविधं तद् व्याख्यातम् । कपायमोहनयिं तु नोकपायं तथैव च ॥१०॥ ( 10 ) Delusive karma regarding conduct is described to be twofald-that characterized by the Kasayas or passions and that characterized by the nonkasayasor emotions, मूलः-सोलसविहभेएणं, कम्मं तु कसायजं । सत्तविहं नवविहं वा, कम्मं च नोकसायजं ॥ ११॥ छाया:-पोटश विधभेदेन कर्म तु कषायजम् । सप्तविधं नवविधं वा, कर्म च नोकपायजम् ॥१॥ (11) The action obaracterized by passions is sixteenfold, while that characterized by nonkagayaş i, o. feelings or emotions is either sevenfold or ninefold, मूलः-रश्यतिरिक्खाउं, मणुस्साउं तक य । देवाउनं चउत्थं तु, आउकम्मं चउन्विहं ॥१२॥ छायां: नैरयिकतिर्यगायुः मनुष्यायुस्तथैव च ।" देवायुश्चतुर्थ तु प्रायुः कर्म चतुर्विधम् ॥ २॥ ( 12 ) The karma which is determinative of life is four-fold, referring to (1) hell-life. (2) life of lower animals, (3) human life and-fourthly, (4) the life of gods

·(12)
Nirgrantha Prayachana
मूलः नामकम्मं तु दुविहं, सुहं असुहं च श्राहियं ।
सुहस्स तु बहू भेया, एमेव असुहस्स वि ॥१३॥
छाया:- नामकर्म तु द्विविधं शुभमशुभं चाख्यातम् ।
शुभस्य तु बहवो भेदा एवमेवाशुभस्याऽपि ॥१३॥
(13) The Name determinative karma is twofold des-
cribed as good and bad The good one has many subdivisions;
the same is the case with the bad,
मूलः-गोयकम्मं तु दुविहं, उच्चं नीनं च पाहि।
उच्च अविहं होइ, एवं नीअं वि पाहि॥१४॥
छायाः-गोत्रकर्म तु द्विविधं, उच्चं नचिं चाख्यातम् ।
उच्चमष्टविधं भवति, एवं नीचमप्याख्यातम् ॥१॥
( 14 ) The family determinative karma is also twofold
described as high and low; the high one is eightfold, simi-
larly the low one too, is described.
मूल: दाणे लाभे य भोगे य; उवभोगे वीरिए तहा।
पंचविहमंतरायं, समासेण विवाहियं ॥ १५ ॥
छायाः-दाने लामे च भोगेच, उपभोगे वीयें तथा।
पन्चविधमन्तराय, समासेन व्याख्यातम् ॥१५॥
15') The Antaraya karma is briefly described to be
fivefold as coming in the way of gifts, gain, short enjoy-
ment, long enjoyment and power.
.
मूल:-उदहीसरिसनामाणं, तसिई कोडिकोडीश्रो।
उफ्कोसिया ठिई होइ, अंतोसुद्धत्तं जहरिणया ॥१६॥

·Karma-Nirupane (18) श्रावरणिजाण दुराहं पिवेयणिजे तहेव य । अंतराए य कम्मंमि, ठिई एसा विवाहिया ॥१७॥ छाया:-उदधिसङ्नाम्नां, त्रिंशत्कोटाकोटयः । उत्कृष्टा स्थितिर्भवति, अन्तर्मुहूर्ता जघन्यका ॥१६॥ श्रावरयोद्वयोरपि वेदनीय तथैव च । अन्तराये च कणि स्थितिरेषा व्याख्याता ॥१७॥ ( 16-17 ) The maximum duration is 30 crores of crores of Sagaropamas and the minimum durationis less than one Muburta in the case of the two Avaraniya karmasthe Jnanavaraniya and the Darsanavarniya, as also in the case of Vedaniya and Antaraya karmas, मूलः-उदहसिरिसनामाणं, सत्तरि कोडिकोडीश्रो। मोहणिज्जस्स उक्कोसा, अन्तोमुडुत्तं जहारीणया १८ तेत्तीसं सागरोवम, उक्कोसेण विवाहिया। ठिई उ भाउकम्मस्स, अन्तामुहत्तं जहरिणया ॥१६॥ उदहीसरिसनामाणं, वीसई कोडिकोडीनो। नामगोताण उक्कोसा, अट्ठ मुहुत्ता जहारिणया ॥२०॥ छायाः उदधिसङ्नानां सक्षतिः कोटाकोटयः। मोहनीयस्योस्कृष्टा, अन्तर्मुहूर्त्ता जघन्यका ॥१८॥ त्रयस्त्रिंशत् सागरोपमा, उत्कर्षेण व्याख्याता। स्थितिस्तु प्रायुः कर्मणः, अन्तर्मुहूर्ता जघन्यका ॥१॥ उदधिसडङ्नामां, विंशतिः कोटाकोटयः । नामगोत्रयोत्कृष्टा अष्ट मुहूर्ता जघन्यका ॥२०॥ ( 18-20 ) The maximum duration of Mobaniya is 7ocrores of crores of Sagaropamas while the minimum is less than.

·(14) Nirgrantha Prayachana one Muhurta; the maximum duration of Ayukarma is 33 crores of crores of sagaropamas and the minimum in less than one Muburta. Similarly the maximum duration of Nama and Gotra Karmasis 20 crores of crores Sagaropamas, while the minimum is eight Muhurtas. मूला-एगया देवलोएसु, नरएसु वि एगया। एगया आसुरं कायं,अहाकम्महिं गच्छइ ॥२१॥ छाया: एकदा देवलोकेषु नरकेप्वेकदा। एकदा प्रासुर काय, यथा कर्म भिगच्छति ॥२॥ ( 21 ) A man goes according to his Karma, sometimesto the world of gods, sometimes to hells, and sometimes to the Agura world, मूलः तेणे जहा संधिमुहे गहीए, 'सकम्मुणा किच्चइ पावकारी। एवं पया पेच्च इहं च लोए; कडाण कम्माण न मुक्त अत्थि ॥२२॥ छायाः स्तेनो यथा सन्धिमुखे गृहिता, स्वकर्मणा क्रियते पापकारी। एवं प्रजा प्रेत्यइह च लोके, कृतानां कर्मणां न भोक्षोऽस्ति ॥२२॥ , (22) Just as a burglar being caught in the entrance of the breach of the wall, is wounded by his own action, sin. her as he is, similarly, people tvo, suffer in the next world As also here. There is never an escape from the deedo dene.

·Karma-Nirupane (18) मूलः-संसारमावरण परस्स अट्ठा, साहारणं जंच करेइ कम्मं । कम्मस्स ते तस्स उ वेयकाले, न बंधवा वंधवयं उविति ॥२३॥ , छायाः-संसारमापनः परस्यार्थाय, साधारणं यच्च करोति कर्म । कर्मणस्ते तस्य तु वेदकाले, न बान्धवा बान्धवस्वमुपयान्ति ॥२३॥ ( 23 ) The relatives ( of a man ) will not act as relatives at the time when the man is to reap the fruit of his karma which he has done in this worldly life for the rake of others or in common (for himself along with others) मूलः न तस्स दुक्खं विभयंति नाइओ, न मिचवग्ग न सुया न बन्धवा । इक्को सयं पच्चणुहोइ दुक्ख, कत्तार मेव अणुजाइ कम्मं ॥२४॥ छायाः-न तस्य दुःख विभजन्ते ज्ञातयः, न मित्रवर्गा न सुता न वान्धवाः। एकः स्वयं प्रत्यंनुभवति दुःख, कारमेवानुयाति कम ॥ २४ ॥ 24 ) Neither his kinsmen nor his friends, nor his sons, nor his relatives are prepared to share his pain. He alone bears the pain himself. Karma follows invariably the door alone. मूल:-चिच्चा दुपयं च चउप्पयं च, खित्तं गिहं धगधनं च सव्वं ।

·(16) Nirgrantha Pretaobada सकम्मबीओ अवसो पयाइ, परं भवं सुन्दरं पावगं वा ॥२५॥ छायाः त्यक्त्वा द्विपदं चतुष्पदं च, क्षेत्रं गृहं धनधान्यं च सर्वम् । स्वकर्म द्वितीयोऽवशः प्रयाति, पर भवं सुन्दरं पापकं वा ॥२५॥ ( 25 ) Having left behind him bipeds and quadrupeds, field, house, wealth, corn, and everything, the man accompanied by his action or with his action standing as a seed for his future destiny proceeds helplessly to the next life which is either good or bad. मूल:-जहा य अंडप्पभवा वलागा, अंडं बलागप्पभवं जहा य । एमेव मोहाययणं नु तराहा, मोहं च तराहाययणं वयंति ॥२६॥ छाया:-यथा चाएडप्रभवा बलाका, अण्ड बनाकामभवं यथा च । एवमेव मोहायतनं खलु तृप्या, मोहं च तृष्णायतनं वदन्ति ॥ २० ॥ (26) Just as the female crane isproduced from the egg and the egg is produced from the crane, so they describe desire to be the receptacle of delusion to be and delusion the receptacle of desire. मूल:-रागो य दोसो वि य कम्मवीये, कम्मं च मोहप्पमवं वयंति ।

·Karto&-Niropapa (17) कम्मं च जाईमरणस्स मूलं, दुक्खं च जाईमरणं वयंति ॥२७॥ छाया-रागम्ब द्वेपोऽपि च कर्मबीज, कर्म च मोहप्रभवं वदन्ति । कर्म जातिमरणयोर्मूलं, दुःखं च जातिमरण वदन्ति ॥२७॥ . (27) Love and hatred are the seeds of karma and they describe karma to bave delusion as its source. Karma is the root of birth and death and they describe birth and death to be misery. मूल:-दुक्खं हयं जस्स न होइ मोहो, मोहो हो जस्स न होइ तरहा। तरहा हया जस्स न होइ लोहो, लोहो हो जस्स न किंचणाई ॥२८॥ छाया-दुःखं हतं यस्य न भवति मोहः, मोहो हतो यस्य न भवति तृष्णा। तृप्या हता यस्य न भवति लाभ:, लोभो हतो यस्य न किश्चन ॥२८॥ ( 28 ) Bisery is gone in tha case of a man who has no • delusion, while delusion is gone in the case of him who has no desiro; desire is gone in the case of him who hasno greed while greed is gone in the case of him who possesses nothing.

·Hirpeanfh-xavachana
Chapter III
Dharma Swaroop Varnan
मूल-कम्माणं तु पहाणाप, श्रायुपुव्वी कयाई उ ।
जीवा सोहिमगुपत्ता, बाययंति मणुस्सयं ॥४॥
छायाः कर्मणां तु प्रहाण्या, भानुपू- कदापि तु
जीवा शुद्धिमनुप्राप्ताः, श्राददते मनुप्यताम् ॥३॥
(I) By the gradual destruction of karma, perchance
living beings will attain to & pure state and be born as hu-
man beings.
मूल:-वेमायाहि सिक्खाह, जे. नरा गिहिसुब्धया।
उविति माणुसं जोणिं, कम्मसच्चा हु पाणिणों ॥२॥
छायाः विमानाभिः शिक्षामि, ये नरा गृहि-सुवृताः ।
उपयान्ति मानुष्यं योनि, कर्मसत्या हि प्राणिनः ॥२॥
(2) Those men, that are devout householders and ob-
serve the various virtuous rules, become born again as hu-
man beings, Living boirgs must certainly have their
actione valid is. bearing fruit.
मूल:-बाला किड्डा य मंदा य, चला पन्ना य हायणी ।
पवंच्चा पमारा य, मुम्मुही सायणी तहा ॥३॥
.
.
छाया:-बाला क्रीडा च मन्दा च, बला प्रज्ञा च हायनी।
प्रपन्चा प्राग्भारा च मुन्मुखी शायिनी तथा ॥३॥

·Dharma Swarop Yarpan
(19)
(3) The ten stages of human existence are those
shich are respectively characterized by( 1 )childhood ( 2 )
playfulness (3) ease, (4) vigor (5) intelligence (6
waning (7)tolily humours (8) wrinkles, (9) decay
and (10) lying down.
मूलः-माणुस्सं विग्गहं लधु, सुई धम्मस्स दुल्लहा ।
जं सोच्चा पडिवजंति, तवं खंतिमहिंसयं ॥४॥
छायाः मानुष्यं विग्रहं लब्ध्वा श्रुति धर्मस्य दुर्लभा ।
यं धुत्वा प्रतिपद्यन्ते, तपः क्षान्तिमहिंसताम् ॥४॥
(4) And although human body be obtained, it is
difficult for people to possess a liking for hearing religious
sermons having heard which they practice ponance, for-
giveness and abstinonce from injury (to living beings)
मूलः-धम्मो मंगलमुकिट्ट, अहिंसा संजमो तवो।
देवा वि तं नमसंति, जस्स धम्मे सया मणो ॥शा
छाया:-धर्मों मङ्गलमुत्कृष्ट, अहिंसा संयमस्तपः
देवा अपि तं नमस्यन्ति, यस्य धर्मे सदा मनः ॥५॥
(6) Religion is the highest bliss; it is made up of
abstinence from injury (to living beings), self restraint
and penance. Even gods bow down to him who has his
mind always firm in religion,
मूलः-मूलाउ खंधप्पभवों दुमस्स,
खंधाउ पच्छा समुर्विति सहा ।
साहप्पसाहा विरहंति पत्ता,
:. 'तो से पुष्पं च फलं रसो अ॥६॥

·(20) Nirgrantha Prayachana छायाः-भूलात्स्कन्धप्रभवो द्रुमस्य, स्कन्धात् पश्चात् समुपयान्ति शाखाः। शाखाप्रशाखाभ्योविरोहन्ति पत्राणि, ततस्तस्य पुष्पं च फलं रसश्च ॥६॥ (6) From the root grows up the trunk of the tree, from the trunk shoot up the branches; out of them grow the twigs and the leaves; and then there are produced flowers, fruits and the juice. मूलः-एवं धम्मस्स विणो, मूलं परमो से मुक्खो। जेण किति सुअं सिग्धं, नीसेसं चाभिगच्छह ॥७॥ छायाः एवं धर्मस्य विनयो मूलं परमस्तस्य मोक्षः । येन कीर्ति श्रुतं शीघ्रं निश्शेष चाभिगच्छति ॥७॥ (7) Similarly obedience is the root of the tree of religion and the Liberation is the highest resultant (vizthe juice) It is by obedience that one gets quickly and completly renown and learning. मूल:-अणुसंट्ट पि चहुविहं, मिच्छ दिट्टिया जे नरा अवुद्धिया। वद्धनिकाइयकम्मा, सुणंति धम्मं न परं करेति ॥८॥ छायाः अनुशिष्टमपि बहुविध, मिथ्यादृष्टयो ये नरा अबुद्धयः। बद्धनिकाचितकर्माणः एवन्ति धर्म न परं कुर्वन्ति ॥5॥ (8) Even though religion expounded in several de- ·Dharma Swaroop Varnan (24) tails to people who are unbelieverf, dull witted and who have the action or karma tied down fast ( to their souls ), merely hear it but they never practise it, मूलः-जरा जाव न पीडेइ, वाही जाव न वड्ढइ । जाविंदिया न हायंति, ताव धम्म समायरे ॥६॥ छायाः जरा यावन्न पीडयति, व्याधिविज्ञ वर्धते । यावदिन्द्रियाणि न हीयन्ते,तावद्धर्म समाचरेत् ॥६॥ (9) While old age has not begun to ail, or disease has not grown, or senses have not failed one should practise religion.. मूलः-जा जा वच्चइ रयणी, न सा पडिनिअत्तइ । अहम्मं कुणमाणस्स, अफला जंति राइओ ॥१०॥ छायाः-या या व्रजति रजनी, न सा प्रतिनिवर्ततें। अधर्म कुर्वाणस्य, अफला यान्ति रात्रयः॥ १०॥ (10) Whatever night passes never comes back; in the case of a man practising irreligion, the nights pass without bringing any fruit (i.e. benefit) to him, मूलः-जा जा वच्चइ रयणी, न सा पडिनिअत्तइ । धम्मं च कुणमाणस्स, सफला जति राइओ ॥११॥ छायाः-या या व्रजति रजनी, न सा प्रतिनिवर्तते। धर्म च कुर्वाणस्य, सफला यान्ति रात्रयः॥१॥ (11) Whatever night passes. never comes back, in the case of a man practising religion, the nights pass bear-, ing much fruit to him.

·(28) Nirgrantha Pragachata मूलः-सोही उज्जुश्रभूयस्स, धम्मो सुद्धस्स चिंहइ । णिव्वाणं परमं जाइ, घयसित्ति व्व पावए ॥१२॥ छाया:-शुद्धि ऋजुभूतस्य. धर्मः शुद्धस्य तिष्ठति । निर्वाणं परमं याति, घृतसिक्त इव पावकः॥१२॥ (12) There is purity in the case of a man who is honest of purpose (guileless); religion is firm in'one who is pure, such a man goes to the highest Kliss like fire sprinkled over with ghee.. मूला-जरामरणवेगेणं, वुज्झमाणाण पाणिणं । धम्मो दीवो पइट्ठा य, गई सरणमुत्तमं ॥१३॥ छायां: जरामरणवेगेन वाह्यमानानाम् प्राणिनाम् । धर्मो द्वीपः प्रतिष्ठा च. गतिः शरणमुत्तमम् ॥१३॥ (13) In the case of living beings carried away on by the rapid current of old age and death, it is religion that stands as island, firm ground, refage as well as the best shelter. मूल:-एस धम्मे धुवे णितिए, सासए जिणदेसिए। सिद्धा सिझंति चाणेणं, सिभिसंति तहावरे ॥१४॥ छाया:-ऐषो धर्मो ध्रुवो नित्यः शाश्वतो जिनदेशितः। सिद्धाः सिद्धयन्ति चानेन, सेत्स्यन्ति तथाऽपरे ॥१था ( 14 ) This is the unchangeable, eternal and permanent religion expounded by the Jinas. By means of this, the enlightened have reached perfection; others álab' will reach perfection by it.

·Hirgrantha L'APACHNAN
Chapter IV
Atma Shuddhi Ke Upaya
मूलः-जह रणरगा गम्मंति, जे गरगा जाय वेयणा गरए ।
सारीरमाणसाइं, दुक्खाई तिरिक्खजोणीए ॥१॥
छायाः यथा नरका गच्छन्ति ये नरका या च वेदना नरके!
शारीर मानसानि दुःबानि तिर्यग योनौ ॥१॥
(1) (Lord Mahavira then related ) how people go
to hell (lit, hor hells are reached ), what hells are, what
kind of suffering there is, what the physical and mental
Bufferings are in lover animals, how human existence is
impermanent being full of
pango
of diseases, old age and
death, who the gods are, what the celestial world is and
what the divine prosperity and divine happiness mean,
मूलः-माणुस्सं च श्रणिचं, वाहिजरामरणवेयणापउरं।
देवे य देवलोए, देविहिंढ़ देवसोक्खाई ॥२॥
रणरगं तिरिक्खजोणि,माणुसभावं च देवलोगं च ।
सिद्धे श्रसिद्धवसहि, छज्जीवणिय परिकहेइ ॥३॥
छाया:-मानुष्यं चानित्यं व्याधिजरामरणवेदना प्रचुरम् ।
देवश्च देवलोको देवा देवसौख्यानि ॥२॥
नरकं तिर्यग्योनि मानुष्यभवं देवलोक च।
सिद्धा सिद्धवसतिं पटजीवनिकायं परिकथति ॥३॥

·(24) Rirgrantha Pravachana ( 2-3 ) He in short, nårrated the nature of hull, exis. tence of lower beings, human existence, divine world, liberated souls, the place of the liberated and lastly the six groups of living beings. मूलः-जह जीवा वजात मुच्चंति जह य परिकिलिस्संति । जह दुक्खाणं अंतं, कति कई अपडिवद्धा ॥४॥ छायाः यथा जीवा वध्यन्ते, मुच्यन्ते यथा च परिक्लिश्यन्ते । यथा दुःखानामन्तं कुर्वन्ति केऽपि अप्रत्तिबद्धाः ॥४॥ (4) He explained how living beings are tied dowth, how they are liberated, how they are tormented as also how some few of them put an end to their sufferings, being free from bondage. मूला-अदुहट्टियचित्ता जह, जीवा दुक्खसागर मुवेति । जह वेरग्गमुवगया, कम्मसमुग्गं विहाडेंति ॥५॥ छायाः आन्दुःखार्त चित्ता यथा जीवा, दुःजीवा दुःखसागरमुपयान्ति । यथा वैराग्यमुपगता, कर्मसमुद्रं विघाटयन्ति nn (6) He also described how living beings with their minda troubled and afflicted with pain go up to the ocean of grief, ' ás also having become indifferent to worldly affairs they tear open the casket.of karma

·Atma Shuddhi Ke Upaya
(25)
मूल:-जह रागेण कडाणं कम्माणं, पावगो फलविवागो ।
जह य परिहीणकम्मा, सिद्धा सिद्धालयमुवेति ॥६॥
छायाः-यधा रागेण कृतानां कर्मणाम्,
पापक:फलविपाकः।
यथा च परिहीणकर्मा,
सिद्धाःसिन्दालयमुपयान्ति ॥६॥
(6) He also explained hot there is the bad result of
actions done with passion, so also how the enlightened per-
sons go to the place of the perfected, liaving andibilated all
the actions.
मूलः-आलोयण निरवलावे, पावईसु दधम्मया।
श्रणिस्सिोवहाणे य, सिक्खा निप्पडिकम्मया ॥७॥
अण्णायया अलोभे य, तितिक्खा अजवे सुई।
सम्मदिट्ठी समाही य, पायारे विण श्रोवए ॥८॥
घिईमई य संवेगे, परिणहि सुविहि संवरे।
अत्तदोसोवसंहारे, सव्वकामविरतया ॥६॥
पच्चक्खाणे विठस्सग्गे, अप्पमादे लवालवे ।
माणसंवरजोगे य, उदए मारणंतिए ॥ १०
संगाणं य परिराणाया, पायच्छित्त करणे विय।
श्राराहणा य मरणते, वत्तसिं जोगसंगहा ॥११॥
छायाः अालोचना निरपलापा, अापत्तौ सुदृढ़ धर्मता।
अनिधितोपधानश्च, शिक्षा निःप्रतिकर्मता ॥७॥
अज्ञातता अलोभश्च, तितिक्षा श्रार्जवः शुचिः ।
सम्यग्दृष्टिः समाधिश्च श्राचारोविनयोपेतः ॥८॥

·(28) Nfrgrantha Pravachana , धृतिमतिश्च संवेग प्रणिधिः सुविधिःसंवर। श्रात्म दोपापसंहारः सवकामविरक्तता या प्रत्याख्यानं व्युत्सर्गः, अप्रमादो लवालवः। ध्यानंसवर योगाश्च, उदये मारणान्ति के॥१०॥ सङ्गानाच परिक्षया प्रायश्चित्तकरणमपि च । अाराधना च भरणान्ते, द्वात्रिंशतिःयोग संग्रहा:॥१॥ (7-11) Confession ( before the preceptor ), silence (about the punishment ), firmneas in religious practicesin times of difficulty, penance regurdless of fruit, methodical religious instruction, regardlessness for the body, secrecy about penance etc, absence of avarice, forbearance, straight-for-wardness, purity, right Faith, mental equanimity, proper conduct, proper humility, firm intellect,disgust for worldly life guileleteness, religious practices, self-control. checking of faulty tendencies of self, indifference to all worldly pleasures, "renunciation, absoluts inactivity, absence of carelessness, practice of samacari overy pres. cribed time, concentration, practice of self restraint, ab. sence of agitation even on the occasion of death pangs, perfect twofold · knowledge. of all worldly attachments, practice of expiatory rites and perfect mental equanimity at the time of death are thirty two religious practices briefly put togather. मूलः-श्ररहंतसिद्धपवयणगुरुथेरवहुस्सुएतवस्सीसु । वच्छल्लया थसिं अभिक्खणाणोवोगे य.॥१२॥ These are taken two kinds ( 23 & 24 ) respectively about मूल गुण and उत्तरगुण by अभयदेव on समवायांग and माण- संवरयोग is taken as one (28).]

·Kima Struddhi Ki Upaya (27) दसणविणए श्रावस्सएय, सीलव्वए निरइयारो। खणलवतवच्चियाए, वेयावच्चे समाही य ॥१॥ अप्पुवणाणगहणे, सुयभत्ती पवयणे पभावणया। एएहि कारणेहिं, तित्थयरत्तं लहइ जीओ ॥ १४ ॥ छायाः-अर्हसिद्ध प्रवचनगुरूस्थविर बहुश्रुतेपु तपस्विपु । वत्सलता तेषां अभीषणं ज्ञानोपयोगश्च ॥ १२॥ दर्शनविनय अावश्यकः शीलबतं निरतिचारं। क्षणलवस्तपस्त्यागः वैयावृत्यं समाधिश्च ॥ १३ ॥ अपूर्वज्ञानग्रहणं, श्रुतभक्रिः प्रवचनप्रमावनया। एतः कारणैस्तीर्थकरत्वं लभते जीवः ॥ १४ ॥ (12.14 ) Love and regard for the Arhats (prophets), the Siddhas ( perfect beings) the Scripturés, preceptors elderly monks,learned monks, and ascetics, persistent keenness for knowledge, faith, modesty, necessary rites, flaw. lessness in the observance of the primary and the secondary vows ( mulagunas and uttaragunas ), concentrated or perfect attention to the monk's time table to penance, to charity and to service of elders, acquisition of fresh and fresh koowledge, respect for scriptures, imparting of scriptural doctrines- these are the twenty reasons by means of which a living being acquires the existence of the "Tirthankara or prophet, मूलः-पाणाइवायमलियं, चोरिकं मेहुणं दवियमुच्छं। कोहं माणं मायं, लोभ पेजं तहा दोसं ॥ १५ ॥ कलहं श्रभक्खाणं, पेसुन्नं रइभरइसमाउत्तं । मोसं मिच्छत्तसल्लं च ॥१६॥ परपरिवायं माया, ·(28) Nirgrantha Prayachana छायाः-प्राणातिपातमलीक चौर्य मैथुनं द्रव्यमूर्छाम् । क्रोधं मानं मायां लोभ प्रेम तथा द्वेषम् ॥ १५ ॥ कलहमभ्याख्यानं पैशून्यं रत्यरती सम्यगुलाम् । परपरिवादं मायामृषा मिथ्यात्वशल्यं च ॥१६॥ ( 15-16 ) Injury ( to living beings ), lie, theft, sexual weakness or immorality, attachment for a thing, anger, pride, deceit, greed, love, batred, quarrel-someness, false allegation, backbiting, possesion of liking and dislike ( for irreligion and religion respectively ), censuring of others, deceitfal lie and lastly faithlessness - these are the eighteen sins or causes of sin. मूलः-अज्झवसाणनिमित्ते, आहारे वेयणापयघाते। फासे आणापारण, सत्तविहं मिझए आउं ॥१७॥ छाया-अध्यवसाननिमित्ते श्राहारवेदना पराघातः। स्पर्श भानप्राणः सप्तविघं क्षियते श्रायु ॥ १७ ॥ (17) Excess (of love, attachment or fear ), instru-- ment of punishment, overeating, acute pain, shock, contact ( with objects inspiring fear ), restraint of breath by means of these seven, the span of life diminishes. मूलः-जह मिउलेवालित्तं, गरुयं तुवं अहो वयइ एवं । आसवकयकम्मगुरू, जीवा वच्चंति अहरगई ॥१८॥ छायाः यथा मृल्लेपालितं गुरुं तुम्ब अधोव्रजत्येवं । श्राश्रवकायकर्मगुरवो जीवा व्रजन्त्यधोगतिम् ॥१८॥ (18) Just as a big gourd plastered all round with earth sinks down in water similarly, souls, rendered ·Alma Sbuddhi K. Upaya (29) henvior and heavier with karma caused by 'as-ravas' or tendencios, go downward, and downward, मूलः-तं चेव तविमुकं, जलोवरि ठाइ जायलहुभावं । जह तह कम्मविमुक्का, लोयगपइट्टिया होति ॥१६॥ छाया-स चैव तद्विमुताःजलोपरि तिष्ठति जातलधुभावः । यथा तथा कर्मविमुक्ता लोकाग्रतिष्ठिता भवन्ति ॥१६॥ 19 ) Just as, hotrover, the samo gourd with the earth removed, gets lighter and floats on (the surface of the) water, in the same way, couls, free from karma. rise up aud become firm at the top of the world. मूलः कहं चरे ? कहं चिट्टे ? कहं श्रासे ? कह सए । कहं भुजंतो? भासंतो, पावं कम्मं न बंध ॥२०॥ छाया: कयन्वरेत् ? कथं तिष्ठेत् - कथमासीत् कथं शयीत् । कथं भुजानो भापमाण:पापं कर्म न बनाति ॥२०॥ ( 20 ) Low should a monk move? how should he stand ? how should lio sit ? bow should he sloep ? eating in what way or spouking in what way does he not incur sin ? मूल:-जयं चरे जयं चिट्टे, जयं आसे जयं सए । जयं भुजंतो भासंतो पावं कम्मं न चंधइ ॥२१॥ छाया:-यतं चरेत् यतं तिष्ठेत् यतमासीत् यतं शयीत् । यतं भुजानो भापमाणः पापं कर्म न वनाति ॥२१॥ ( 21 ) He should move with carefulness, stand with carefulgess he should sit with carefulness, sleep with carefulness; eating and sleeping with carefulness he does not incur sinful karma etc.

·(80) Nirgrantha Prayachena मूलः-पच्छा वि ते पयाया। खिप्पं गच्छंति अमरभवणाई । जोर्स पियो तवो संजमो य खंती य वम्भचेरं च ॥२२॥ छाया-पश्चादपि ते प्रयाताः क्षिप्रं गच्छन्त्यमर भवनाति। येषां प्रियं तपः संयमश्च शान्तिश्च ब्रह्मचर्य च ॥२२॥ (22) 'I'hese persons, who like penancs, self restraint, forgiveness and celibacy, proceed quickly to the residence of gods even though they start ( on their journey by accepting monkhood ) much later. मूल-तवो जोई जीवो जोइठाणं, जोगा सुया सरीरं कारिसंग। करमहा संजम जोगसंती, होमं हुणामि इसिणं पसत्थं ॥२३॥ छायाः तपो ज्योतिर्जीवोज्यातिः स्थान योगाः सुचः शरीरं करीषाङ्गम् । कमैधाः संयमयोगाः शान्तिोमेन जुहोम्य॒षिणा प्रशस्तेन ॥२३॥ ( 23 ) Penance ia fire to me my soul is the alter, my religious exertions are the ladies, my body is the dried cowdung my karma is the fuel, and my self-control, self exertion and tranquility are the oblations which I offer which are so praised by the sages, मूलः-धम्मे हरए चंभे संतितित्थे, अगाविले अत्तपसन्नलेसें।

·Alma Shuddhi Ke Upaya (31 जहिं सिरणाश्रो विमलो विसुद्धो, सुंसीतिभूओ पजहामि दोसं ॥२४॥ छाया:-धमा हृदो यम शान्तितीर्थ- मनाविल प्रारमप्रसन्नलेश्यः यस्मिन् स्नातो विमलो विशुद्धः सुशीतीभूतः प्रजहामि दोषम् ॥२४॥ ( 24 ) Religion is the lake, celibacy the holy bathing place which is full of tranquility, which is placid and Thich has got the clear light of the soul. Having bathed in this lake I shall becoms clean pure, thoroughly coolled and shall at once relinquish all batred S

·Kiryruntix Pravachaun
Chapter V
Gyana Prakaran
मूलः-तत्थ पंचविहं नाणं, सुझं अभिणिवोहिनं।
श्रोहिणाणं च तइ, मणणानं च केवलं ॥१॥
छायाः-तत्र पन्चविध ज्ञान, श्रुतमानिनियोधिकम् ।
अवधिज्ञानं च तृतीय, मनोज्ञानं च केवलम् ॥१॥
(1) Now knowledge has five subdivisions- verbal
knowledge, perception, supernatural knowledge, thought
reading and omniscience.
मूल: अह सबदवपरिणाममावविरणत्तिकारणमणंतं ।
सासयमप्पजिवाई एगविहं केवलं नाणं ॥२॥
छायाः अथ सर्वव्यपरिणाम, भावविज्ञप्ति कारणमनन्तम् ।
शाश्वतमप्रतिपाति च, एकविध केवलं ज्ञानम् ॥२॥
(2) Now, omniscience is the knowledge which is the
cause of the comprehension of all things, their developments
and their nature; it is unlimited, eternal, unperishable and
uniform,
मूलः-गुणाण मास ो दबं, एगव स्सिया गुणा ।
लक्खणं पजवाणं तुं उमनो अस्सिया भवन्तिः ॥३॥
छाया गुणानामाश्रयो द्रव्यं, एक व्याश्रिता गुणाः।
लक्षणं पर्यवानां तु उभयोशश्रिता भवन्तिः ॥३॥

·Gyana Prakaran
(38)
(3) Substance is the substratum of qualities; qualities
are those which inlere in one snbstance only, the charac-
terstic of developments is that they are found in both ( i.e.
the substances and the qualities ).
मूल:-पढमं नाणं तो दया, एवं चिट्ठइ सव्वसंजए ।
अन्नाणी किं काही किंवा, नाहिइ छेयपावगं ॥४॥
छाया:-प्रधभं ज्ञानं ततो दया, एवं तिष्ठति सर्व संयतः।
अज्ञानी फिरिष्यति, कि या ज्ञास्यति श्रेयःपापकम् ॥४॥
(4) Knowledge first and then mercy, with this in
vier stunds the whole group of monks; for, what will an
iga, raut person du? How can le discriminate between mer-
it and sip and ses one of thein better than the other?
मूल:-सोच्चा जाणइ कलाणं, सोचा जाणइ पावगं ।
उभयं पि जाणइ सोचा, जंछेयं तं समायरे ॥५॥
छाया:-श्रुस्या जानाति वल्य णं, शुस्या जानाति पापकम् ।
उभयेऽपि जानाति श्रुत्या, यच्छ्यस्तत् समाचरेत् ॥५॥
(5) It is after hearing that one knows what is bene-
ficial, so also, it is after hearing that one knows what is
sinful; both these one knows after hearing; one should take
that path which is better.
मूलः-जहा सूई ससुचा, पडिया विन विणस्सइ ।
तहा जीवे ससुत्ते, संसारे न विणस्सइ ॥६॥
छायाः यथा शूची ससूत्रा, पतिताऽपि न विनश्यते ।
तथा जीवः ससूत्रः, संसारे न विनश्यते ॥६॥

·(84) Nirgrantha Prayachang ( 6 ) Just as a needle is not lost although fallen down, if it has the Sutra (i.e. the thread ), similarly, the individual soul too is not lost in this worldly life, if it possesses the Sutra (i, e. the sacred lore) मूलः-जावंतऽविज्जापुरिसा, सव्वे ते दुक्खसंभवा । लुप्पंति वहुसो सूढा, संसारम्मि अतए ॥७॥ छाया: यावन्तोऽविधाः पुरुषाः, सर्वे ते दुःख संभवाः । लुप्यन्वे वहुशो मूढाः, संसारे अनन्त के ||७|| (7) All persons who are ignorant (of the truth) are full of misery. In this endless worldly life they-ignorant as they are-saffer in many ways, मूल:-इहमेगे उ मरणति, अप्पच्चक्खाय पावग । आयरिअं विदित्ताणं, सव्वदुक्खा विमुच्चई ॥८॥ छायाः-इहैके तु मन्यन्ते अप्रत्याख्याय पापकम् । आयत्वं विदित्वा, सर्वदुःखेभ्यो विशुच्यन्ते ॥ ८॥ (8) Here, some think that a man becomes free from all misery by merely knowing ( i. e. learning theoretically ) the course of conduct wibout actually repounciog the sinfal course. मूलः-भयंता अकारता य, बंधमोक्खपरिणणो । वायाविरियमत्तेणं, समासासंति अप्पयं ॥६॥ छायाः भणन्तोऽकुर्वन्तश्च, बन्धमोक्ष प्रतिशिनः । वागवार्थमात्रेण, समाश्वसन्त्यात्मानम् ॥६॥ (9) Some people admit the entities -bondage and

·Gyana Prataran
(38)
liboration. But merely taking and practising nothing, some
people satisfy themselves by their strength in more talk.
मूलः-ण चित्ता तायए भासा, को विजाणुसासणं ।
विसरणो पावकम्महिं, वाला पंडियमाणिो ॥१०॥
छायाः न चित्रास्त्रायन्ते भाषाः, कुतो विद्यानुशासनम् ।
विपण्णःपापकर्मभिः,वाला:पण्डितमानिनः ॥१०॥
( 10 ) Clevertalk cannot save; how can mere philo
sophical instruction effect it ? Ignorant persons believing
themselves to be wise only sink deeper and deeper by
means of their sinful deeds.
मूल:-जे केइ सरीरे सत्ता, वरण सवे असवसो।
मणसा कायवक्केणं, सव्वे ते दुक्खसम्भवा ॥११॥
छाया:-ये केचित् शरीरे सक्ताः, वर्ण रूपे च सर्वशः।
मनसा कायवाक्येन, सर्वे ते दुःखसंभवाः ॥१॥
(11) Those that are solely attached to body, colour
or form all of them suffer from grief in mind, body and
word.
मूलः-निम्ममो निरहंकारो, निस्संगो, चत्तगारवो।
समो अ सव्वभूएसु, तसेसु थावरेसु य ॥ १२॥
लाभालाभे सुहे दुक्खे, जीविए मरणे तहा।
समो निंदापसंसासु, समो माणावमाणश्रो ॥१३॥
छायाः-निर्ममो निरहङ्कारः, निस्संगस्त्यनगौरवः।
समश्च सर्वभूतेपु, त्रसेपु स्थावरेपु च ॥१२॥
लाभालाभे सुखे दुःखे, जीविते भरणे तथा ।
समो निन्दाप्रशंसासु, समो मानापमानयोः ॥१३॥

·(86) Nirgrantha Pravachana (12-13) Mrgaputra became free from the sense of possession, egoism and attachment: he abandoned cinceit, became alike to all beiogs moving or immovable. He became indifferent to gain or loss, happiness or misery, life or death; he remained the same when blamed or praised, he was the same whether he was respected or insulted. मूलः-अणिस्सिो इह लोए, परलोए अणिस्सित्रो। वासीचंदणकप्पो अ, असणे असणे तहा ॥१४॥ छायाः-अनिश्रित इह लोके, परलोकेऽनिश्चितः। वासी चन्दनकल्पश्च, अशनऽनशने तथा ॥१४॥ (14) He had no heart in this world nor he had it in the next world; regarding eating or fast he was indifferent just like an axe working on & sandal tree or on an ordinary tree. G

·Hiryrantha DUNYASHNNN
Chapter VI
Samyaktva Nirupana.
मूल:-अरिहंतो महदेवो, जावजीचाए सुसाहुणो गुरुयो।
जिणपरणतं तत्तं, इत्र सम्मत्तं मए गहियं ॥१॥
छाया:-महन्तो महदेवाः, यावजीवं सुसाधवो गुरवः।
जिन प्रज्ञप्तं तत्त्व, इति सम्यक्त्वं मया गृहीतम् ॥१॥
(1) For the whole of my life Arhant is my great
god great saints are my preceptors, and those are the true
principles which are expounded by jina. Such a kind of
faith I have accepted.
मूलः-परमत्थसंथवो वा सुदिट्ठपरमत्थसेवणा यावि।
वावरणकुदसणवजणा, य लम्मत्तसद्दहणा ॥२॥
छायाः परमार्थसंस्तयः सुदृष्टपरमार्थसेवनं वाऽपि ।
व्यापजकुदर्शनवर्जनं च सम्यक्त्वश्रद्धानम्॥२॥
(2) Faith in the right doctrine consists of (1) femi:
liarity with the true nature of the things ( 2 ) devotion to
those who expound the true nature of things as also ( 3 )
the avoidance of schismatical and unorthodox doctrines.
मूलः-कुप्पवयणपासंडी, सव्वे उम्मग्गपट्टिा ।
सम्मग्गं तु जिणक्खायं, एस मग्गे हि उत्तमे ॥३॥
छायाः कुप्रवचनपापण्डिनः, सर्व उन्मार्गप्रस्थिताः।
सन्मागं तु जिनाख्यातं, एप मार्गों यूत्तमः ॥३॥

·(98) Nirgrantha Prayachana (3) The unorthodox and the irreligious are all set on a wrong path. The right path is what is shown by the Jina; it is the path par-excellence. मूलः-तहिआणं तु भावाणं सम्भावे उवएसणं । भावण सद्दहंतस्स; सम्मत्तं तं विश्राहिमं ॥४॥ छायाः-तथ्यानाम् तु भावानाम् सद्भाव उपदेशनम् । भावेन श्रद्दधतः, सम्यक्त्वं तद् व्याख्यातम् ॥४॥ (4) It is said that religiousness is posssessed by that man who faithfully believes in the instrutions about the true nature of things or categories that really exist. मूलः–निस्सग्गुवएसरुई, आणरुई, सुत्तचीश्राइमवे । अभिगमवित्थाररुई, किरियासंखवधम्मरुई ॥५॥ छायाः-निसर्गोपदेशरुचिः, आज्ञारुचिः सूत्रत्रीजरुचिरेव । अभिगमविस्ताररुचिः, क्रियासंक्षेपधर्मरुचिः ॥५॥ (5) Faith is produced by natural inclination along with a liking for instruction, & love for the prophets' command, a liking for the original Sutra, & liking for suggestion, a liking for the original tenets, a liking for their detailed explanation, a liking for religious practices, a liking for brief expositions and lastly a liking for religious law. मूलः-नस्थि चरित् सम्मतविहूणं, दसणे उ भइअव्वं । सम्मत्तचरित्ताई, जुगवं पुव्वं व सम्मत्तं ॥६॥ छायाः नास्ति चारित्रं सम्यक्त्वविहीन, दर्शने तु भक्तव्यम्। सम्यक्त्व चारित्रे, युगपत् पूर्व वा सम्यक्त्वम् ॥ ६ ॥ (6) There is no right conduct without right faith; when there is right faith, right conduct may or may not ·Samyaktre Nirupana (39) be seen; right frith and right conduct may arise together ( as in the case of a sage ), or right fuith may arise early. मूलः-नादंसणिस्स नाणं, नाणेण विणा न होति चरणगुणा । अगुणिस्स नस्थि मोक्खो, नस्थि अमुक्कस्स निव्वाणं ७ छायाः-नादर्शनिनो ज्ञानम्, ज्ञानेन विना न भवन्ति चरणगुणाः अगुणिनो नास्ति मोक्षः, नास्त्यमोक्षस्य निर्वाणम् ॥ ७ ॥ (7) There is no right knowledge without right faith; without knowledye there can be no merit in right con duct; without meritorious conduct there is no freedom from worldliness or bondage of action and if one is not free from worldliness, one has no hope of perfection. मूलः-निस्संकिय-निकंखिय-निवितिगिच्छा अमूढदिट्ठीय। उववूह-थिरीकरणे, वच्छल्लपभावणे, अट्ठ ॥ ८ ॥ छायाः निः शंकितं निः कांक्षितम्, निर्विचिकिपाऽमूहदृष्टिश्च । उपहा-स्थिरीकरणे, वात्सल्यप्रभावतेऽष्टी ॥८॥ (8) Entertaining no doubts regarding the doctrine , non preference for other doctrines, non scepticism regarding the faith, non-blurring of the religious vision, cherishing the faith, making others firin in the faith, devotion to the faith and lasily exalting the faith ere the eight items necessary for real religiousness. मूल-मिच्छादसणरत्ता, सनियाणा हु हिंसगा। इय जे मरंति जीवा, तेसिं पुण दुल्लहा चोहि ॥६॥ छाया:-मिथ्यादर्शनरक्ताः, सनिदाना हि हिंसकाः । इति ये नियन्ते जीवाः, तेपा पुनः दुर्लभा योधिः ॥ ६ ॥ (9). Difficult indeed is the Enlightenment for those

·Nirgrantha Pravachana
individuals that die with a devotion to irreligions beliefs,
entertuinment of particular desires and proneness to injury
of living beings.
मूलः-सम्मइंसणरत्ता अनियाणा, सुक्कलसमोगाडा।
इय जे मरंति जीवा; सुलहा तेसिं भवे बोहि ॥१०॥
छायाः सम्यग्दर्शनरका अनिदाना शुक्रलेश्यासवगाढा ।
इति ये भ्रियन्ते जीवाः, सुलभतिषां भवति बोधिः ॥१०॥
( 10 ) Easy indeed is the enlightenment for those in-
dividuals who die with a devotion to true faith, entertain
no special desires for their actions and have abstained com-
pletely from injury to living beings.
सूलः-जिणवयणे अणुरत्ता, जिणवयणं जे करिति भावणं।
अमला असंकिलिट्ठा, ते होति परित्तसंसारी ॥११॥
छाया:-जिनवचनेऽनुरक्ताः, जिनवची ये कुर्वन्ति भावेन ।
अनला संक्लिष्टास्ते भवन्ति परीतसंसारिणः ॥११॥
(11) Persons who are devoted to the teachings of
jina and who follow devoutly the creed of jina, are uble to
cross the worldly life being free from impurity and spoliation.
मूलः-जातिं च वुडडिं च इहज्ज पास,
भूतेहिं जाणे पडिलेह सायं ।
तम्हाऽतिविज्जो परमंति गच्चा,
सम्मत्तदंसी ण करेति पावं ॥ १२॥
छायाः जाति च बृद्धिं च इह दृष्ट्वा,
भूवैज्ञात्वा प्रतिलेख्य सातम् ।
तस्मादतिविज्ञः परमिति ज्ञात्वा,
. सम्यक्त्वदर्शी न करोति पापम् ॥१२॥

·Samyaklye Nirupana (41) (12) Consider, sir ( the causes of birth and death ) Look to your happiness along with the same of other living beings. It is hence (i. e. looking to these things) that the learned man, who knows the highest path, comes to possess true faith and commits no sin. मूलः-इओ विद्धंसमाणस्स, पुणो संबोहि दुल्लहा । दुल्लहाम्रो तहच्चाओ, जे धम्मटुं वियागरे ॥१३॥ छाया:-इतो विध्वंसमानस्य, पुनः संबोधिर्दुर्लभा । दुर्लभातथाऽर्चा ये धर्मार्थ व्याकुर्वन्ति ॥ १३ ॥ (13) When a man has fallen down from this human existence to lower existences, it is difficult for him to regain an apportunity to get the right faith. It is difficult to possess auch bodies or sucha mental developments as would expound the true roligion. RS ·Kirgraatbex Lxxvackamx Chapter VII Dharma Nirupana सूल:-महव्वए पंच अणुव्वए य, तहेव पंचासवसंवरे या विरति इह स्सामणियंमि पन्ने, लवावसक्की समणेशिवमि ॥r. छायाः-महानतानि पन्चाणुव्रतानि च, तथैव पन्चाश्रवान् संवरंच। विरतिमिह श्रामण्ये प्राज्ञः, लवापशाङ्कीः श्रमण इति बीमि ॥ (1) The highly intelligent Saint (viz. Mahavira) who knew the duties of asceticism and who set aside the bondage of action expounded the five Great vows, the five small vows, the five inlets of karma & the seventeenfold restraintand lastly the total abstinence from karma. Thus I say. मूलः-इंगाली, वण, साडी, भाडी फोडी सुवज्जए कम्म वाणिज्जं चेव य दंत लक्खरसकेसविसविसयं ॥२॥ छायाः अङ्गार वन शाटी, भाटिः स्फोटिः सुवर्जयेत् कर्म । वाणिज्यं चैव च दन्त. लाक्षा-रसाकेश विष-विषयम् ॥ 2) A religious householder should avoid ( maintenance by ) colliery : work, wood cutting, coach-building, carting, excavation work, as also trading in tusks, lac, extracts, hairy animals, poisons etc.

·Dharma Nirupana
(8)
मूलः-एवं खु जंतपिल्लणकम्म, निलंछणं च दवदाणं ।
सरदहतलायसोसं असइपोस च वज्जिज्जा ॥३॥
छाया एवं खलु यन्त्रपीडनकर्म, निलाच्छन दवदानम् ।
सरद्रहतढागशोषं, असतीपोषम् च वर्जयेत् ॥३
(3) Similarly he should avoid the work of pressing
castration, wood burning, emptying of lakes, abysses and
tanks as also maintenance of inchaste women
मूलः-दसणवयसामाइयपोसहपडिमा य म अचित्ते।
श्रारंभपेसउदिट्ट वलए समणभूए य ॥४॥
छाया:-दर्शनव्रत सामायिक पौषधप्रतिमा च ब्रह्म अचित्तम्
श्रारंभप्रेषणोद्दिष्टवर्जक:- श्रमणभूतश्च ॥४॥
(4) Religious devotion, observance of vows, practice
of the necessory Samayika thrico a day, observance of com-
plete fast & religiousness on sacred days, observance of
monk life on sacred days continence, non-acceptance of
things possessed of life principle, non-practice of an action
injurious to life, non-practice of injurious actions even in-
directly i. e. through servants, pon-acceptance of food spe-
cially prepared for himself and lastly the practice of all
monks' duties-- these are the eleven Pratimas or obser-
vances for the house-holder prescribed for one, two, three...
upto eleven months respectively.
मूलः-खामेमि सव्वे जीवा, सव्वे जीवा खमंतु मे।
मिति मे सव्वभूएस, वेरं मझ ण केणई ॥५॥
छायाः क्षमयाभि सर्वान् जीवान् , सर्व जीवा क्षमन्तु मे।
मैत्री में सर्वभूतेषु, वैरं मम न केनापि ॥५॥

·(44)
Nirgrantha Pravachana'
(5) I beg-pardon of áll living beings; may all living
beings pardon me. I bear friendship for all beings; I beur
no enmity to any.
मूलः-अगारिसामाइअंगाई, सड्ढी कारण फासए ।
पोसह दुहश्रो पक्खं, एगराई न हावए ॥६॥
छायाः आगारीसामायिकांगानि, श्रद्धी कायेन स्पृशति ।
पौषधमुभयोः पक्षयोः, एकरानं न हाययेत् ॥६॥
(6) A faithful householder should observe with his
body the householder's rules of conduct. He should observe
the Posadha in both the fortnights and should not be negli.
gent even for a night.
मूलः-एवं शिक्खासमावरणे, गिहिवासे वि सुव्वए ।
मुच्वई छविपव्वानो, गच्छे जक्खसलोगयं ॥७॥
छायाः एवं शिक्षासमापनः, गृहिवासेऽपि सुव्रतः।
मुच्यते छविः पर्वणो, गच्छेद् यक्षसलोकताम् ॥७॥
(7) Under going such a discipline, the pious house-
holder even though remaining at his house, becomes free
from this body of skin and bones and eventually goes to
the world of the Yakaas.
-
मूलः-दीहाउया इढिमंता, समिद्धा कामरूविणो।
अहुणोववन्नसंकासा, भुज्जो अच्चिमालिप्पभा॥८॥
ताणि ठाणाणि गच्छंति, सिक्खिता संजमं तवं ।
मिक्खाए वा निहत्थे वा,जे संतिपरिनिव्वुडा ॥६॥
छायाः दीर्घायुषः ऋद्धिमन्तः, समृद्धाः कामरूपिणः ।
अधुनोत्पन्नसंकाशाः भूयोऽर्चिमालिप्रभाः ॥८॥

·Dharma Niropana (45) तानि स्थानानि गच्छन्ति, शिक्षित्वा संयमं तपः। भिक्षुका वा गृहस्था वा, ये सन्ति परिनिवृत्ताः ॥६॥ (8-9) Such people-monks or householders-as follow the life of self restraint and penance and possess absolute pacification, go to those regions where they remain long lived, full of glory and prosperity, capble of assuming any form according to the desire looking always as if they are recently born being similar in lustre to numerous suns. मूलः-चहिया उड्ढमादाय, नाकंक्खे कयाइ वि। पुबकम्मक्खयट्टाए, इमं देहं समुद्धरे ॥१०॥ छायाः बाह्यमूर्धमादाय, नावकांक्षेत् कदापि च । पूर्वकर्मक्षयार्थ, इमं देहं समुद्धरेत् ॥ १० ॥ (10) Keeping in view the external highest region, one should entertain no desire for any object; one should keep up this body only for the sake of the elimination of the karma or the action already done. मूलः-दुल्लहा उ मुहादाई, मुहाजीवी वि दुल्लहा । मुहादाई मुहाजीवी, दो वि गच्छंति सोग्गई ॥११॥ छायाः दुर्लभस्तु मुधादायी, मुधाजीव्यपि दुर्लभः । मुधादायी मुधाजीवी, द्वावपि गच्छतः सुगतिम् ॥१॥ ( 11 ) It is difficult to find persons giving without any motive, as also persons living without employing any means of livelihood, Both of them-persons giving without motive as well as persons living without employing, any means or livelihood- eventually secure good future existence.

·(46)
Nirgrantha Prayachana
मूलः-संति एगहिं भिक्खूहि, गारत्था संजमुत्तरा।
गारत्थेहि य सव्वेहि, साहवो संजमुत्तरा ॥ १२॥
छायाः सन्त्येकेभ्यो भिक्षुभ्यः, गृहस्थाः संयमोत्तराः।
अगारस्थभ्यः सर्वेभ्यः, साधवः संयमोसराः ॥१२॥
( 12 ) There are householders superior to some monks
in salf-control, but saints are superior in self-control to any
householder.
भूलः-चीराजिणं नगिणिणं, जडी संघाडि मुंडिण ।
एयाणि विन ताइंति, दुस्सीलं परियागयं ॥१३॥
छायाः-चीराजिनं नग्नवं जटिवं संघाटिस्वमुण्डित्वम् ।
एतान्यपि न प्रायन्ते, दुःशीलं पर्यायगतम् ॥१३॥
(13) ( Putting on).bark garment and hide, naked-
ness, matted hair, putting on garments made of pieces, and
removal of hair on the head- none of these save a monk if
he be ill-behaved.
भूल:-अत्थंगयमि आइच्चे, पुरत्था य अणुग्गए।
आहारमाई सव्वं, मणसा विन पत्थए ॥१४॥
छाया:-अस्तंगत आदित्ये, पुरस्वा च्यानुद्गते ।
आहारमादिकं संव,मनसाऽपि न प्रार्थयेत् ॥ १४॥
(14) After the sun has set in the west and before he
has risen in the east, the monk should not desire for food
etc, even in his mind,
मूलः-जायरूवं जहामटुंनिद्धतमलपावगं ।
रागदोसमयातीतं, तं वयं बूम माहणं ॥१५॥

·(1)
Dharma Nirupana
छाया:-जातरूप यथ भृष्टं निध्मातमलपापकम् ।
रागद्वप भयातीतं, तं वयम् ब्रूमो ब्राह्मणम् ॥ १५ ॥
(15) We call him a Brahmana who has transcended
love and hatred and tho, having sbaken off dirt and sin
shines like polished gold purified in fire.
मूलः-तवस्सियं किसं दंतं, अवचियमंससोणियं ।
सुब्बयं पत्तनिव्वाणं, तं वयं वूम माहणं ॥१६॥
छायाः तपस्विनं कृशं दान्तं, अपचितमांस शोणितम् ।
सुव्रतं प्राप्त निर्वाणं, तं वयम् प्रमो ग्रामणम् ॥ ६ ॥
(16) Wo call him a Brahmans whopractises penance,
who is lean, self-controlled, who has his ilesh and blood
reduced, who obserres vots and who has absolute mental
peace.
मूल:-जहा पोमं जले जायं, नोवलिप्पद वारिणा।
एवं अलिसं कामेहि, तं वयं बूम माहवं ॥१७॥
छाया:-यथा पप जले जातम्, नोपलिप्यते वारणी।
एवमलिप्तं कामः, तं वयम् घूमो बाह्मणम् ॥ ६७ ।।
(17) Te call him a Brahman who is untouched by
desires as a lotus in water to which water does not stick,
मूलः न वि मुंडिएण समणो, न ओकारेण चंभणो।
न मुणी रराणवासणं, कुसचीरेण न तावसो ॥१८॥
छायाः नाऽपि मुरिडतेन श्रमणा, न ओंकारेण प्राह्मणः ।
न मुनिरण्यवासेन, कुशचीरेण न तापसः ॥१८॥

·(48) Nirgrantha Pravachana ( 18 ) One is not a monk merely by the shaving clean of head nor one is a Brahmana by the mere recital of the the syllable om; one is not a sage by mere residence in wooda, 80 also one is not a hermit by using sacred grass and barkgarment. मूलः-समयाए समणो होई, चंभचेरेण भणो। नाणण य मुणी होइ, तवेणं होइ तावसो ॥१६॥ छायाः समतया श्रमणो भवति, ब्रह्मचर्येण ब्राह्मणः । ज्ञानेन च मुनिर्भवति, तपसा भवति तापसः ॥ १६ ॥ ( 19 ) One becomes a monk by equanimity, a Brahmana by continence, one becomes a Sage by knowledge, so also one becomes a hermit by penunce, मूल-कम्मुणा भणो होइ, कम्मुणा होइ खत्तिो। कम्मुणा वइसो होइ, सुदो हवइ कम्मुणा ॥२०॥ छाया:-कर्मणा ब्राह्मणो भवति, कर्मणा भवति क्षत्रियः। वैश्यः कर्मणा भवति, शूद्वो भवति कर्मणा ॥२०॥ 20) One becomes a Brahmana. by his action, a Kshatriya by his action, & vaisya by his actiou a d Sudra too by his action. RS ·Hiryuuniin DunyaCİNNA Chapter VIIL Brahmacharya Nirupana मूलः-पालो थीजणाइराणो, थीकहा य मणोरमा । संथवा चेव नारीण, तेसिं इंदियदरिसणं ॥१॥ कृइअं रुइग्रं गांअं, हासभुत्तासियाणि श्र। पणी भत्तपाणं च, अइमायं पाणभोअणं ॥२॥ गत्तभूसणमिटुं च, कामभोगा य दुजया । नरस्सत्तगवेसिस्स, विसं तालउडं जहा ॥३॥ छाया:-प्रालयः स्त्रीजनाकीणः, स्त्रीकथा च मनोरमा। संम्तवश्चत्र नारीणाम्, तासामिन्द्रियदर्शनम् ॥१॥ कृजितं रुदितं गीतं, हास्यभुक्तासितानि च । प्रणीतं भनपानं च, अतिमात्रं पानभोजनम् ॥२॥ गान भूपणमिष्टं च, कामभोगाश्च दुर्जयाः । नरस्यात्मगवेपिणः, विपं तालपुटं यथा ॥३॥ (1-3) The Divine Lord says- A house frequented by women, the pleasing talk of women, familiarity with women, the sight of their limbs, their screaming, weeping, singing, smiling, eating, sleeping, so also rich food and drink, or excess in enting and drinking, decoration of the body at pleasure and enjoyments of pleasures difficult to be overcome, all these act like deadly poison in the case of & man who seeks the real knowledge of self.

·(50) Nirgrantha Prayachana मूलः-जहा कुक्कुडपोअस्स, निच्चं कुललो भयं । एवं खुवंभयारिस्स, इत्थीविग्गहनो भयं ॥४॥ छायाः-यथा कुक्कुटपोतस्य, नित्यं कुललतो भयम् । एवं खलु ब्रह्मचारिणः, स्त्रीविग्रहतो भयम् ॥१४॥ (4) Just as a chicken has always adanger from a cat, BO & celibate monk has always a danger from the figure of a woman. मूलः-जहा विरालावसहस्स मूले, न मूसगाणं क्सही पसत्था । एमेव इत्थीनिलयस्ल मज्झे, नवम्भयारिस्स खमो निवासो ॥५॥ छायाः-यथा विदालावसथस्य मूले, न भूषकाणां वसतिः प्रशस्ता। एवमेव स्त्रोनिलयस्य मध्ये, न ब्रह्मचारिणः क्षमो निवासः ॥शा (5) Just as it is not safe for mice to stay at the foot of & tree forming the residence of a cat, so also a residence inhabited by women is not a fit place to live in for a celi. bate monk, मूलः-हत्थपायपडिछिन्नं, कन्ननासविगप्पिनं। अवि वाससयं नारिं, चंभयारी विवज्जए ॥६॥ छायाः हस्तपादप्रतिच्छिन्ना, कर्णनासाविकल्पिताम् वर्षशतिकामपि नारों, ब्रह्मचारी विवर्जयेत् ॥६॥ (6) A celibate monk.should avoid a woman although (she.is disfigured ) having her hunds and feet amputated ·Brahmacharya Rirapana 61) or cars and nose slit, and (even though she be ) full one hundred years old. मूल:-अंगपच्चंगसंठाणं, चारुल्लवियपेहि। इत्थीणं तं न निभाए, कामरागविवड्ढणं ॥७॥ छायाः अङ्गप्रत्यङ्गसंस्थानं, चारूल्लपितपेक्षितम् । स्त्रीणां तन्न निध्यायेत्, कामरागविवर्धनम् ॥७॥ (7) He should never ponder over the bodily stature or the street talk and glance of women which only increases passion and desire. मूलः-णो रफ्नसीसु गिझिज्जा,गंडवच्छासुऽणेगचित्तासु। जाधोपुरिसं पलोभित्ता, खेलंति जहा वा दासेहिं ॥८॥ छायाः न राक्षसीपु गृध्येत्, गण्डव तस्सनेकचित्तासु । याः पुरुष प्रलोभप्य, क्रीडन्ति यथा दासरिव ॥८॥ 8) A monk should never be fond of women who are certainly demonesses, having got bosom of lumps of flesh and mind directed to many, and who, having allured men, sport with them as with slaves. मूलः-भोगामिसदोसविसन्ने, हियनिस्सेयसवुद्धिवोच्चत्थे। वाले य मंदिए मूढे, वज्झई मच्छियावखेलम्मि ॥६॥ छायाः भोगामिपदोपविषण्णः, हितनिश्रेयसबुद्धिविपर्यस्तः। बालश्च मन्दो मूढः, वध्यते मक्षिकेव श्लप्मणि ॥६॥ (9) An ignorant man who is dull and stupid, sinking down with hatred and temptation of enjoyments and ab. solutely destitute of any thoughts about his spiritual benefit and welfare, is certainly tied down to the worldly life as a fly to the phlegm.

·(B2) Nirgrantha Pravachan मूलः-सल्लं कामा विसं कामा, कामा प्रासीविसोवमा । कामे पत्थेमाणा, अकामा जंति दुग्गई ॥ १० ॥ छाया:-शल्यं कामा विष कामाः, कामा श्राशीविषोपमाः। कामान् प्रार्थयमाना, अकामा यान्ति दुर्गतिम् ॥ १० ॥ ( 10 ) Pleasures are & rankling dart, pleasures are poison, pleasures are like poisonous snakes, men seeking pleasures will go to bad existences without getting them. मूलः-खणमेत्तसुक्खा वहुकालदुक्खा पगामदुक्खा अनिगामसुक्खा। संसारमोक्खस्स विपक्खभूया खाणी अणत्थाण उ कामभोगा ॥११॥ छाया:-क्षणमात्रसौख्या बहुकालदुःखाः, प्रकामदुःखा अनिकामसौख्याः। संसारमोक्षस्य विपक्षभूताः, खानिरनर्थानां तु कामभोगाः ॥ ११॥ ( 11 ) Enjoyments of pleasures are delightful only for a moment, bringing misery for a long time; they bring intense suffering and slight happiness; they are hindrances to liberation from worldly life, they are certainly & mine of misfortunes. मूलः-जहा किंपागफलाणं, परिणामो न सुन्दरो। एवं भुत्ताण भोगाणं, परिणामो नसुन्दरो॥१२॥ छायाः यथा किम्पाकफलानां, परिणामो न सुन्दरः। एवं भुक्तानां भोगानां, परिणामो न सुन्दरः ॥१२॥ (12) Just as the effect of ‘kimpaka' fruits is never a ·Bralmcharya Nirupana (68) good one similarly the result of pleasures enjoyed is not a good one. मूलः-दुपरिचया इमे कामा, नो सुजहा अधीरपुरिसेहिं । ग्रह संति सुब्बया साह जे तरंति अतरं वणिया वा १३ छायाः-दुःपरित्याज्य इमे कामाः, न सुत्यजा अधीर पुरुषैः । श्रथ सन्ति सुव्रताः साधवः, ये तरन्त्यतरं वाणकेनैव ॥१३॥ ( 13 ) These pleasures are difficult to be abandoned; they are not easy to be relinquished by weak persons. Now there are monks who rightly follow the observances and thereby cross the current ( of worldly life ) difficult to be crossed just like merchants: मूल:-उवलेवो होइ भोगेसु, अभोगी नोवलिप्पई । भोगी भमइ संसारे, अभोगी विष्पमुच्चई ॥१४॥ छायाः-उपलेपो भवति भोगेपु, अभोगी नोपलिप्यते । भोगी भ्रमति संसारे, अभोगी विप्रमुच्यते ॥ १४ ॥ ( 14 ) Thero is a certain allurement ( attraction ) in pleasures. One who is not fond of pleasures is never allured. A man fond of pleasures romains revolving in the worldly existence; while one who is averse to pleasures becomes froo from the worldly life. मूलः-मोक्खाभिकंखिस्स वि माणवस्स, संसारभीरुस्स ठियस्स धम्मे, नेयारिस्सं दुत्तरमाथि लोए, जहित्थिो वालमणोहराओ ॥१५॥ छाया:-मोक्षाभिकांक्षिणोऽपि मानवस्य, संसारभीरोः स्थितस्य धमें।

·(64) Rirgrantha Pravachana नैतादृशं दुस्तरमस्ति लोके, यथा स्त्रियो बालमनोहराः ॥१५॥ ( 15 ) To a man seeking liberation, averse to worldly life and abiding by religion there is nothing so difficult to uvercome as ( temptations offered by ) women who attract the ignorant. मूलः-एए य संगे समइकमित्ता, सुहुत्तरा चेव भवंति सेसा । जहा महासागरमुत्तरित्ता, नई भवे अवि गंगासमाणा ॥१६॥ छायाः-एताँश्च संगान समतिक्रम्य, सुखोत्तराश्चैव भवन्ति शेषाः। यथा महासागरमुत्तीर्य, नदी भवेदपि गंगासमाना ॥१६॥ ( 16 ) When these allurements ( of women ) are overcome, all other allurements are very easy to be overcome. Just like rivers although as big as the Ganges, when the great ocean is crossed. मूला कामणुगिद्धिप्पभवं खु दुक्खं, सव्वस्स लोगस्स सदेवगस्त । जंकाइ माणसिनं च किंचि, तस्संतगं गच्छद वीयरागो ॥१७॥ छाया: कामानुगृद्धिप्रभवं खलु दुःख, सर्वस्य लोकस्य सदेवकस्य । यत् कायिकं मानसिकं च किब्वित्, तस्यान्तक गच्छति वीतरागः ॥ १७ ॥ ( 17 ) The whole .world, including gods, suffer from pain arising out of their fondness for pleasures; but one who ·Brabmcharya Nirupana (B) bas abandoned pleasures will put an end to whatever pain there might be belonging to the body or to the mind. मूलः-देवदाणवगंधव्वा, जक्खरक्खसकिन्नरा। चंभयारिं नमसति, दुक्करंजे करंति ते ॥१८॥ छायाः-देवदानवगन्धर्वाः, यक्षराक्षसकिनराः। ब्रह्मचारिणं नमस्यन्ति, दुष्करं यः करोति तम् ॥१८॥ (18) The gods, the demons, the Gandharvas, tire Yakshas, the Rnkshasas & the kindnras- all bow down to a chaste monk who observes the difficult self control. 50 C -

·Kirgrantha Eravachana
Chapter EZ
Sadhu Dharma Nirupana
मूलः-सव्वे जीवा वि इच्छंति, जीविडं न मरिज्जि।
तम्हा पाणिवहं घोरं, निग्गंथा वज्जयंति णं । १॥
छायाः सर्वे जीवा अपि इच्छन्ति, जीवितुं न मर्तुम् ।
तस्मात् प्राणिवधं घोरं, निग्रन्था वर्जयन्ति तम् ॥३॥
(1) All living beings without exception desire to live,
never they desire to die. Therefore the monks, who are
free from worldly ties, avoid injury to living beings which
is terrible in its effects
मूलः-मुसावाओ य लोगम्मि, सव्वसाहूहि गरहिो।
अविस्सासो य भूयाणं, तम्हा मोसं विवज्जए ॥२॥
छायाः मृषावादश्च लोके, सर्वसाधुभिर्गर्हितः।
अविश्वासश्च भूतानां, तस्मान्मृषां विवर्जयेत् ॥२॥
(2) Giving a lie is always condemned in this world
by all monks, It is a thing which causes distrust in the
hearts of living beings; one should therefore completely
avoid lies,
मूला-चित्तमंतमचित्तं वा, अप्पं वा जइ वा वहुँ ।
दत्तसोहणमेत्तं पि, उग्गहसि अजाइया ॥३॥
छायाः-चित्तवन्तमचित्तं वा, अल्पं वा यदि वा बहुं ।
दन्तशोधनमात्रमपि, अवग्रहमयाचित्वा ॥३॥

·Sudbo Dharma flrügili
(6)
(3) Self restrained monks do not accept anything not
eren a tooth brnsh-rithont hagging it of householders,
whether the thing beauimste or in-animate, small or big.
They nerer make another accept it, nor they approre of
another accepting it.
मूल:-मूलमयमहम्मस्स महादोससमुस्सयं ।
तम्हा महुणसंसरगं, निग्गंथा वज्जयंति णं ॥४॥
छायाः-मूलमेतदधर्मत्य, महादोपसमुच्यम् ।
तस्मान्मैथुनलंसर्ग, निन्थाः परिपर्जयन्तितम् ॥५॥
(4) This ( sexual intercourse ) is the root of irreli-
gion attended witb gross faults; hence it is, that monks,
who nre free from worldly tics, alıray's avoid any-thing
connected Fith it
मूलः-लोभस्से समणुप्फासो, मन्ने अन्नयरामवि ।
जेसिया सन्निहीकामे गिही पब्बइए न से ॥५॥
छाया:--लोभस्यैप अनुस्मशः, मन्येऽन्यतरामपि ।
यः स्यात् सन्निधिं कामयेत्, गृही प्रव्रजितो न सः ॥५॥
(5) The thought of possession is a result of ararice;
meibioks, one desirous to possession these or any other
thing is a houscholder and not a monk.
मूलः-जंपि वत्थं व याय वा, कम्बलं पायपुच्छणं ।
तं पि संजमलज्जट्टा, धारेन्ति परिहिति य ॥६॥
छायाः यदपि वस्त्रं वा पात्रं वा, कम्बलं पादपुच्छनम् ।
तदपि संयमलज्जार्थम्, धारयन्ति परिहरन्ति च ॥६॥

·(68) Nigrantha Prayachana (6) Whatever thing they (i. e. the monks) posRees such as a garment or a pot or a blanket or a duster, they possegg it for the preservation of self restraint or out of sense of shame; they keep it without any attachment.* मूला-न सो परिग्गहो वुत्तो नायपुत्तेगा ताइणा । मुच्छा परिग्गहो वुत्तो, इइ वुत्तं महसिण ॥७॥ छायाः-न सः परिग्रह उक्तः, ज्ञातपुत्रेण त्रायिणा। मूच्छापरिग्रह उक्तः, इत्युक्तं महर्षिणा ॥७॥ (7) Simple possession is not called possession by the Saviour Mahavira;it is attachment that is called possesseion; this is said by the Great sage (i.e, Mahavirs) मूलः-एयं च दोलं दखूण, नायपुत्तेण भासिय। सव्वाहारं न भुजति, निग्गंथा राइमोयणं ॥५॥ छाया एतं च दोषं दृष्ट्वा, ज्ञातपुरुषेण भाषितम् । सर्वाहारं न भुलते, निर्ग्रन्था रात्रिभोजनम् ॥८॥ (8) Having noticed this fault (viz injury to life in the night meal). It has been said by Mahavira that the monks who are free from worldly ties do not take by night. time, food of any of the four kinds. मूलः-पुढविं न खणे न खणावए, सीओदगं न पिए न पियावए। * They keep all these things when they are in the 'Sthavir-Kalp-stuge, but they give up these things, wherr they, are in the 'Jina-Kalp' stage. ]

·Sadhu Dharma Nirupana
(59)
अगणिसत्त्थं जहा सुनिलियं,
तं न जले न जलावए जे स भिक्खू ॥६॥
चायाः पृथिवी न खनेन्न खानयेत्
शीतोदकं न पिवेन पाययेत् ।
अग्निशस्त्रं यथा सुनिशितम्,
ते न ज्वलन ज्वालयेत् यः स भितुः ॥६॥
(9) One, who does not himself dig, nor make others
dig the earth, tho does not drink nor make others drink
cold water, and who does not himself kindle for make
others kindle the sharp weapon viz, is the real monk
मूलः-अनिलेण न वीए न वीयावए,
हरियाणि न छिदे न छिदावए ।
चांयाणि सया विवज्जयंतो,
सच्चित्तं नाहारए जे स भिक्खू ॥१०॥
छाया: अनिलेन न वीजयेत् न वीजायेत्,
हरितानि नच्छिदयेन्नच्छेदयेत् ।
वीजानि सदा विवर्जयन्,
सचित्तं नाहरेद् यः स भितुः ॥१०॥
(10) One who does not himself fan nor make others
jan to get cool air, who does not himselfcut por make others
cut green vegetation, who always avoids seeds and does
not eat anything oontaing living organiem, is the real monks
मूलः-महुकारसमा युद्धा, जे भवंति अणित्सिया ।
नाणापिण्डरया दंता, तेण बुच्चंति साहुणो ॥११॥
छाया:-मधुकरसमा बुद्धाः, ये भवन्त्यनिश्रिताः।
नानापिण्डरता दान्ताः, तेनीच्यन्ते साधवः ॥११॥

·(60)
Hirgrantha Prayachand
(11) Those enlightened monks, who, like bees, do not
stick to any particular thing, wbo are given to collect alms
from different places and who are self restrained, are de-
siguated Sadhus on that score,
मूलः-जे न दे न से कुप्प, बंदिशो न समुक्कसे।
एवमन्नेसमाणस्स सामरणमणुचिट्ठइ ॥१२॥
छायाः यो न वन्देत् न तस्मै कुप्येत्, वन्दितो न समुत्कर्षेत् ।
एवमन्वेषमानस्य, श्रामण्यमनुतिष्ठति ॥१२॥
(12) The monk should not be angry with one who
does not salute, On being saluted, be should not be elated,
if he begs in the ray given abore, his monkhood remains
intacte
मूलः-पएणसमत्ते सया जए,समताधम्ममुदाहरे मुणी ।
सुहमे उसया अलूसए, णो कुल्झे रोमणि माहणे १३
छाया:-प्रज्ञासमासः सदा जयेत्, समतया धर्ममुदाहरेन्मुनिः।
सूक्ष्मे तु अलूपकः, न क्रुध्यन्न मानी माहनः ॥ ३ ॥
(13) Being FOFEessed of sharp intellect and alrays
alert ( in religiousness ) the sage
should correctly expound
the religion of equanimity. Such & sage who may be styled
& Brabman should be always self restrained, not neglecting
& single item of duty. He should never be angry or proud.
मूलः-न तस्स जाई व कुलं व ताणं,
गएणत्थ विज्जाचरणं सुचिन्नं ।
णिक्खम्मसे सेवइ गारिकम्म,
ण से पारए होइ विमोयणाए ॥ १४ ॥

·Sedbu Dharna Nisupada
(61)
छायाः-न तस्य जातिर्वा कुलं वा त्राणं,
नान्यत्र विद्या चरणं सुचीर्णम् ।
निष्क्रम्य सःसेवतेजारिकर्म,
न सः पारगो भवति विमोचनाय ॥१४॥
(14) Neither his high caste nor his noble family can
Eave a monk. Nothing can save him except his knorrledge
and conduct which are well directed. Inspite of bis having
quitted his house, were a monk to practise the duties of &
householder, he will not succeed in obtaining liberation.
मूलः-एवं ण से होइ समाहिपत्ते,
जे पन्नवं भिक्खु विउकसेज्जा।
अहवा वि जे लाभमयावलिते,
अन्नं जणं खिसति बालपन्ने ॥ १५ ॥
छाया: युवं न स भवति समाधिप्राप्तः,
यः प्रज्ञया भिक्षुः व्युत्कपत्।
श्रथवाऽपि यो लाभमदावलिप्तः,
श्रन्यं जन खिसति वालप्रज्ञः॥१५॥
(15) The intelligent monk, who is proud of his in-
telligence cannot be established in the proper path; simi-
larls that foolish monk too, who despiees other people being
proud of some of the extra.ordinary porers which he has
acquired.
मूलः-न पूयणं चेव सिलोयकामी,
पियमप्पियं कस्सइ णो करेजा।
सब्वे अण्डे परिवज्जयंते,
प्राणाउले या अकसाइ भिक्खू ॥१६॥

·(62) Nirgrantha Pravachani छायाः न पूजन व श्लोककामी, प्रियमप्रियं कस्यापि नो कुर्यात् । सर्वानर्थान् परिवर्जयन्, अनाकुलश्च अकषायी भिक्षुः ॥१६॥ (16) The monk should not hanker after his worship or praise. He should not purposely do good or bad to others, Avoiding all evils, the monk should be undisturbed and unimpassioned. मूलः-जाए सद्धाए निक्खंतो, परियायट्ठाणमुत्तमं । तमेव अणुपालिज्जा, गुणे प्रायरियसम्मए ॥१७॥ छायाः-यया श्रद्धया निष्क्रान्तः, पर्यायस्थान मुत्तमम् । तदेवानुपालयेत्, गुणेषु श्राचार्यसम्मतेषु ॥१७॥ (17) He should pr-serve, regarding religious merit expounded by preceptors, that mental attitude with which he quitted his home and accepted the excellent position of monkhood. ..

·Shringrantha orray
Chapter X
Pramad Parihar
मूलः-दुमपत्तए पंडुरए जहा, निवडइ राइगणाण श्रच्चए ।
एवं मणुप्राणं जीवि, समयं गोयम! मा पमायए १
छायाः दुमपत्रकं पाण्दुरकं यथा, निपतति रात्रिगणाणामत्यये ।
एवं मनुजानां जीवितं, समयं गौतम ! मा प्रमादीः ॥७॥
(1) Juat as the pale leaf of the tree falls down at the
end of its days, so does the life of men, Be not inattentive,
Gautama, even for a while.
मूलः कुसग्गे जह सचिंदुए, थोवं चिट्ठा लंचमाणए ।
एवं मणुप्राण जीविनं, समयं गोयम !मा पमायए ॥२॥
छाया:-कुशाग्रे यथाऽवश्यायबिन्दुः, स्तोक तिष्ठति लम्बमानकः।
एवं मनुजाना जीवित, समर्थ गौतन! मा प्रमादीः ॥२॥
(2) Jast as a dew drop remnins only for a short while
at the end of the grass blade, Bo does the life of men; be
not inatteutive, Gaatama, even for a while.
मूलः-५.५ इत्तरिश्रम्मि आउए, जिविअए बहुपच्चवायए ।
विहुणाहि रयं पुरेकडं, समय गोयम ! मा पमायए ३
छायाः इतीत्वर आयुषि, जीवित्तके बहु प्रत्यवायके।
विधुनीहि रजः पूराकृतं, सगयं गौतन !मा प्रमादीः ॥३॥

·(64)
Nirgrantha Prayach na
( 3 ) When the life is fleeting here, and existence is
fall,of accidents, shake off the sins committed already. Be
not inattentive, Gautama, even for a while.
मूल:-दुल्लहे खलु माणुसे भवे, चिरकालेण विसव्वपाणिणं।
गाढा य विवाग कम्मुणो, समयं गोयम ! मापमायए ४
छायाः दुर्लभः खलु मानुप्यो भवः चिरकाल नापि सर्वप्राणिनाम् ।
गाढाश्च विपाकाः कर्मणां, समय गांतस ! मा प्रमादीः गभा
(4) Difficult to obtain is human existenec for living
beings even after a long time. The results of action are
hard: be not. inattentive Gautuma, even for a while.
मूलः-पुढविकायमइगो. उक्कोसं जीवो उ संवसे ।
कालं संखाईयं, समयं गोयम ! मा पमायए ॥५॥
छायाः पृथिवीकायमतिगतः, उत्कर्षतो जीवस्तु संवसेत् ।
कालं संख्यातीतं, समयं गौतम! मा प्रमादीः॥५॥
(5) When the soul has entered the earthbody, it inny
remain there for a maximum time of Asainkhaya (indu-
merable years); be not inattentive , Gautama, even for a
while.
मूलः-आउक्कायमइगो, उक्कोसं जीवो उ संवसे।
कालं संखाईयं, समय गोयम ! मा पमायए ॥६॥
तेउपकायमइगो, उक्कोसं जीवो उ संवसे।
कालं संखाईये, समयं गोयम ! मा पमायए ॥७॥
वाउकायमइगो, उक्कोसं जीवो उ संबसे ।
कालं संखाईयं, समयं गोयम ! मा पसायए ॥८॥

·Pramad Parihar (65) ana छाया:-अपकायमतिगतः, उत्कर्षतो जावस्तु संवसेत् । कालं संख्यातीतं, समयं गौतम ! मा प्रमादीः॥६॥ तेजः कायमतिगतः, उत्कर्षतो जीवस्तु संवसेत् । काल संख्यातीतं, समयं गीतम! मा प्रमादीः ॥७॥ वायुकायमतिगतः, उत्कर्षतो जावस्तु संवसेत् । काल संख्यातीतं, समयं गौतम! मा प्रमादीः॥८॥ (6-8) When the soul has entered the water body or fire-body or windbody it may remain there for a maximum time of Asainkhaya ( innumerable years ); be not inattentive, Gautama, even for a while. मूलः-वणस्सइकायमइगो, उक्कोसं जीवो उ संवसे । कालमणतं दुरंतयं, समय गोयम ! मा पमायए ॥६॥ छायाः-वनस्पतिकायमतिगतः, उत्कर्षतो जीवस्तु संवसेत् । कालमनन्तं दुरन्तं, समयं गौतम ! मा प्रमादीः ॥६॥ (9) When the srul hus entered the vegetable body, it may remain there for an infinite time difficult to come to an end. ( or in which there is no betterment ); be not in. attentive, Gautama, even for a while. मूल: इंदिनकायमइगो, उक्कोसं जीवो उ संवसे। कालं संखिजसरिण, समयं गोयम ! मापमायए१० छायाः द्वीन्द्रियकायमतिगतः, उत्कर्षतो जीवस्तु संवसेत । कालं संख्येयसंझिंत, सयम गौतम! मा प्रमादीः ॥१०॥ ( 10 ) When the soul has entered the body of an oraganism of two senges, it may remain there for a long time termed Samkhyeya (or numerous years),be not inattentive, Cautama, even for a while.

·(66) Afrgrantha. Pravachana मूला तेइंदियकायमइगो, उक्कोसं जीवो उ संवस । काल संखिज्जसरिण। समयं गोयामा पमायए११ छाया: त्रीन्द्रियकायनतिगतः उत्कर्पतो जीवस्तु लंबसेत् । कालं संख्येयसंज्ञितं, समयं गौतम! मा प्रमादी ॥१॥ ( 11 ) When the soul has entered the body of living organism of three senses the soul muy remain three for & long time termed Samkhyeye Be not inattentive Gaugere. even for a while. मूलः चरिदियकायमइगयो, उक्कोसं जीवो उ संवसे। कालं संखिज्जसरिणश्र, समयं गोयम ! मा पमायए ॥ १२॥ छाया:-चतुरिन्द्रियकायमतिगतः उत्कर्पतो जीवस्तु संवसेत् । कालं सरययसंज्ञितं, समयं गौतममा प्रमादीः॥ १२॥ (12) When the soul has entered the body of living organism of four senses, the soul may remain there for & long time termed Samkhayeya. Be not in inattentive, Gau. tama, even for a while. मूल:-पंचिदियकायमइगो, उक्कोस जीवो उसंवले । सचट्ठभवग्गहणे, समय गोयम ! मा पमायए ॥१३॥ छायाः पन्चेन्द्रियकायमतिगतः, उत्कर्षतो जीवस्तु संवसेत् । सप्ताष्टभवग्रहणानि, समयं गौतम ! मा प्रमादीः ॥३॥ (13) When the soul has entered the body of living being of five senses,it may rəmaio there for a period of seven

·-
Pranad Pariher
(87)
or eight births, be not inattentive;Gautama,even for a while.
मूलः-देवे नेरइए अइगो,
उक्कोसं जीवो उ संवसे।
इक्किक्कमवग्गहणे,
समयं गोयम ! मापमायए ॥१४॥
छायाः-देवे नैरपिके चातिगतः, उत्कर्षतो जीवस्तु संवसेत् ।
एकैकभवग्रहणं, समयं गौतम! मा प्रमादीः ॥ १४ ॥
(14) When the soul has entered the body of divine
beings or hell-beings, the soul may remain there for a ma-
ximum period of one whole life; be not inattentive, Gau-
tama, even for a while.
सूलः–एवं भवसंसारे, संसरइ सुहासुहहिं कम्महि ।
जीवो पमायवहुलो, समयं गोयम ! पमायए ॥१५॥
छाया-एवं भवसंसारे, संसरति शुभाशुभैः कर्मभिः।
जीवो
बहुलप्रमाद,
समयं गौतम ! मा प्रमादीः ॥१५॥
( 15 ) Thus the soul prone to carelessness revolves by
his good or bad actions in this worldly life; be not inatten-
tive,Gautama, even for a while.
मूल 'लद्धण वि माणुसत्तणं,
श्रारिश्रतं पुणरवि दुल्लहं।
वहवे सुभा मिलक्खुश्रा,
समयं गोयम ! मा पमायए॥१६॥
छायाः-लब्ध्वाऽपि मानुषत्वं, पार्यत्वं पुनरपि दुर्लभम् ।
बहवो दस्यवो म्लेच्छाः, समयं गौतम ! मा प्रमादीः ॥१६॥

·(88) Nirgrantha Pravachana ( 16 ) Although human existence be secured, the birth in the Arya race is further difficult to secure; many men are born in the races of Dasyus and Mleccbas, be put inattentive Gaatama, even for a while. मूलः-लक्ष्णवि पारियतणं, अहीणपंचिंदियया हु दुल्लहा । विगलिंदिया हुदीसई,समयं गोयममापमायए॥१७॥ छाया:-लब्ध्वाऽप्यार्थत्वं, अहीनपञ्चेन्द्रियता हि दुर्लभा। विकलेन्द्रियता हि दृश्यते, समयं गौतम! मा प्रमादीः ॥१७॥ ( 17 )Although the birth in the Arya race be obtained, it is further difficult to have all the five senses intact. There is seen some one or the other senge defective; be not inattentive, Gautama, even for a while, मूल:-अहीणपंचिंदियत्तं पि से लहे, उत्तमधम्मसुई हु दुलहा । कुतित्थिनिसेवए जणे, समयं गायम ! मा पमायए ॥ १८ ॥ छायाः-ग्रहीनपन्चन्द्रियत्वमपि स लभते, उत्तमधर्मश्रुतिर्हि दुर्लभा । कुतीर्थिनिषेवको जनो, समयं गौतम! मा प्रमादीः ॥१८॥ ( 18 ) A man may have intactness in all five senses, still, it is very difficult to have an occasion to here the best religion. People generally resort to teachers of wrong beliefs; be not inatteative, Gautama oven for a while.

·Pramad Paribar (69) मूलः-लद्धणवि उत्तमं सुई, सद्दहणा पुणरवि दुल्लहा । मिच्छत्तनिसेवए जणे, समय गोयम ! मापमायए १६ छायाः लब्ध्वाऽपि उत्तमां श्रुति, श्रद्धानं पुनरपि दुर्लभम् । भिध्वात्वनिपेवको जनो, समयं गौतम ! मा प्रमादीः॥१६॥ (19) Eren securing an occasion to hear the best religion, it is further difficult to have an attitude of faith; people generally are given to an attitude of faithlessness; be not inattentive, Gautama, even for a while. मूलः-धम्म पि हु सद्दहंतया, दुल्लहया कारण फासया इह कामगुणहिमुच्छिया,समयंगोयम !मा पमायए २० छायाः-धर्ममपि हि श्रद्दधतः, दुर्लभकाः कायेन स्पर्शकाः । इह कामगुणैर्मूच्छिताः, समयं गौतम !मा प्रमादीः ॥२०॥ ( 20 ) Although one may beliere in the religsous doctrines, it is further difficult to practise bodily (the various obserrances ); people are generally addicted to pleasures here; be not in attentive, Gautama, even for a while. मूलः-परिजूरइ ते सरीरयं, केसा पंडुरया हवंति ते से सोयवले य हायई, समयं गोयम!मा पमायए॥२१॥ छायाः परिजीयति ते शरीरकं, केशाः पाण्दुरका भवन्ति ते। तव श्रोत्रबलं च हीयते, समयं गौतम ! मा प्रमादीः ॥२॥ ( 21 ) Your body is growing old; your hair are becoming grey; the power of your ears is decreasing; be not inattentive, Gautama, even for & while.

·(10) Nirgrantha Prayachana मूलः-अरई गंडं विसूइया, अायंका विविहा फुसंति ते । विहडइ विद्धंसइ ते सरीरयं, समयं गोयम ! मा पमायए ॥२२॥ छाया:परतिगण्डं विसूचिका, अातंका विविधा स्पृशन्ति ते । विहियते विध्वस्यति ते शरीरकं, समयं गौतम!माप्रमादी: २२ ( 22 ) Despondency, boils, cholera, and various other diseases over-come you, and your body gets crasbed and de. cayed, be not inattentive, Gautama, even for a while. मृलः-वोच्छिद सिणेहमप्पणो, कुमुयं सारइयं वा पाणियं । से सव्वसिणेहवज्जिए, समयं गोयम ! मा पमायए ॥२३॥ छाया:-न्युच्छिन्धि स्नेहमात्मनः, कुमुदं शारदमिव पानीयम् । तत् सर्वस्नेहवर्जितः, समयं गौतम ! मा प्रमादीः ॥२३॥ ( 23 ) Shake off your sense of attachment as the lotus (leaves ) shake of the water (even) of the autumn; being destitute of all sorts of attachment be not inattentive Gautama, even for a while. सूलः-चिच्चाण धणं च भारियं, पव्वइनो हि सिणगारियं । मा वंतं पुणो विश्राविए, समयं गोयम ! मा पमायए ॥२४॥ छाया-त्यक्त्वा धनं च भार्या, प्रबजितो यस्यनगारताम् । मा वान्तं पुनरप्यापिवेः, समयं गौतम ! मा प्रमादीः ॥२४॥ mm ·Pramad Paribar (11) ( 24 ) Abandoning wealth and wife you have left off your home and become a houselees monk. Do not drink again what is vomitted; be not inattentive Gautama, even for a while मूलः-न हु जिणे अज्ज दीसई, चहुमए दिस्सई मग्गदसिए। संपइ नेयाउए पहे, समयं गोयम ! मा पमायए ॥२५॥ छायाः न खलु जिनोऽद्य दृश्यते, बहु नतो दृश्यते मार्गदेशकः। सम्प्रति नयायिके पथि, समय गौतम! मा प्रमादीः ॥२५॥ (25) No Jina. is now seen, but there is seen the guide esteemed by many. Having fallen on the right path do not become inattentive, Gautama, even for a while. मूलः-श्रवसोहियकंटगापह, भोइराणो सि पहं महालयं । गच्छसि भग्गं विलोहिया,समय गोयम! मापमायए२६ छायाः अवशोध्य करटकापणे, अवतीयोऽसि पन्थानं महालयं । गच्छसि माग विशाध्य, समय गौतम! मा प्रमादीः ॥२६॥ ( 26 ) Having got rid of the thormy road you are got down on the great path; please go by the proper path having found it; do not become inattentive, Gautama, even for & while. मूलः-अचले जह भारवाहए, मा मग्गे विससेऽवगाहिया। पच्छा पच्छाणुतावए, समय गोयम ! मा पमायए २७ छायाः अवलो यथा भारवाहकः, मा माग विषममवगार। पश्चात्पश्चादनुताप्यते, समयं गौतम ! मा प्रमादीः ॥२७॥ (27) Do not go unto an uneven path like a weak beast ·(12) Nirgrantha Prayachana of burden and then begin to repent. Be not inattentive Gautama, even for a while, मूलः-तिएणो हु सि अरणवं महं, किं पुण चिट्ठसि तीरमागो। अभितुर पारं गमित्तए, समयं गोयम । मा पसायए ॥२८॥ छायाः-तीर्णः खल्वत्यर्णवं महान्तं, किं पुनम्तिष्ठसि तीरमागतः। अभित्वरस्व पारं गन्तुं, समयं गौतम ! मा प्रमादीः॥२८॥ ( 28 ) You are about to cross the vast ocean; then why do you come again to the shore and stand. Make haste to go to the other side. Be pot inattentive, Gautama even for a while, मूलः-अकलेवरसेणिमूसिया, सिद्धिं गोयम ! लोयं गच्छलि : खेम च सिवं अणुत्तरं, समय गोयम । मा पमायए ॥ २६ ॥ छायाः अकलेवर श्रेणि मुच्छित्य, सिद्धि गौतम । लोकं गच्छसि। क्षेमं च शिवमनुत्तरं, समयं गौतम ! मा प्रमादीः ॥२६॥ 29) Having aseended the ladder of the destruction of Actions, which puts an end to bodies, you are going, Gautama, to the world of the Perfect where there is safety and happiness par excellence, Be not inattentive even, for & while, Gautama !

·Kirgrantha Strawacitaux
Chapter XI
Bhasha Swaroop
मूलः-जा य सच्चा अवतव्वा, सच्चामोसा य जा मुसा।
जा य वुद्धेहिऽणाइण्णा, न तं भासिज्ज पन्नवं ॥१॥
छायाः-या च सत्याऽवक्तव्या, सत्यामृषा च या मृषा।
या च बुद्धर्नाचीर्णा, न तां भाषेत प्रज्ञावान् ॥१॥
1) The wise monk should not speak (a) what is
true but should not be spoken ( b ) what is partly true and
partly false, (c) what is false and (d) what is not prac-
tised by the enlightened monks ( although it is found in
every day life ).
मूलः-असच्चमोसं सच्चं च, अणवज्जमकक्कसं।
समुप्पेहमसंदि, गिरं भासिज्ज पनवं ॥ २॥
छाया:-असत्यामृषां सत्यां च, अनवद्यामकर्कशाम् ।
समुत्प्रेच्याऽसीदग्धां, गिरं भाषेत प्रज्ञावान् ॥२॥
(2) He should utter a speech (1) which is the com-
mon one being neither true nor falee, or ( 2 ) which is true
provided that it is faultless, soft, considerate and definite.
मूलः-तहेव फरुसा भासा, गुरुभूओवघाइणी ।
सच्चा वि सा न वत्तव्वा, जत्रो पावस्ल आगमो३
छायाः-वथैव परुषा भाषा, गुरुभूतीपघातिनी।
सत्याऽपि सा न वक्तव्या, यतः पापस्यागमः ॥३॥

·Nirgrantha Prapachang (3) So also, he should not utter a speech which is harsh or harmful to many beings although it were quito true, as there is the origin of sin from it. मूलः-तहेव काणं काणे त्ति, पंडगं पंडगेत्ति वा। वाहिनं वा वि रोगि त्ति, तेणं चोरे त्ति नो वए॥४॥ छायाः-तथैव काणं काण इति, पण्डकं पण्डक इति वा। व्याधिमन्तं वाऽपि रोगीति, स्तनं चौर इति न वदेत् ॥४॥ (4) So also, be should not call a squint a squint, & eunuch 'a eunuch', & diseased person as 'diseased', or & thief a thief'. मूलः-देवाणं मणुयाणं च, तिरियाणं च बुग्गहे । अमुगाणं जो होउ, मा वा होउत्ति नो वए ॥५॥ छायाः-देवानां मनुजानां च, तिरश्चां च विग्रहे। अमुकानां जयो भवतु, मा वा भवत्विति नो वदेत् ॥५॥ (6) Regarding a fight of gods, men or lower animals, the monk should not say that a particular side should win or that a particular side should lose. मूल:-तहेव सावज्जणुमायणी गिरा, ओहारिणी जा य परोवधाइणी । से कोहलोह भयहास व माणवो, न हासमाणो वि गिरं वएजा ॥६॥ छायाः-तथैव सावधानुमोदिनी गिरा, अवधारिणी या च परोपघातिनी।

·Shasha Swaroop (16) तां क्रोधलोभभयहास्येभ्यो मानवः, न हसनपि गिरं वदेत् ॥६॥ 6) So also, out of anger or greed or fear, or in joke, a man should have no utterance which allows a sinful act, or which is of a definite nature or which leads to any harm to others, मूलः-अपुच्छिो न भासेन्जा, भासमाणस्स अंतरा। पिट्टिमंसं न खाएज्जा, मायामोसं विवज्जए ॥७॥ छाया.-अपृष्टो न भाषेत्, भाषमाणस्यान्तरा । पृष्ठमांसं न खादेव, मायामृषां विवर्जयेत् ॥७॥ (7) He should not speak unasked, nor he should interrupt ( the teacher ) when he is speaking; he should not have back-biting and he should safely avoid deception & ialsehood. मूलः-सक्का सहे आसाइ कंटया, अशोमया उच्छहया नरेणं । प्रणासए जो उ सहेज्ज कंटए, वइमए करणसरे स पुज्जो ॥ ८॥ छायाः-शक्याः सोलुमाशयाकण्टकाः अंयोमया उत्साहमानन नरेण । श्रनाशया यस्तु सहेत कण्टकान, बाङ्मयान् कर्णशरान् सः पूज्य ॥८॥ (8) It is possible for a man of ambition to besr iron. darts with hopes about, the future; but, the monk, who withont any hope bears thorns of words piercing the ears, is really a worthy monk.

·16)
Nirgrantha Pravachane
मूल: मुहुत्तदुक्खा उ हवंति कंटया,
अश्रोमया ते वि तो सुउद्धरा।
वायादुरुत्ताणि दुरुद्धराणि,
वेराणुबंधीणि महब्भयाणि ॥ ६ ॥
छायाः-मुहूर्तदुःखास्तु भवन्ति कण्टकाः,
अयोमयास्तेऽपि ततः सूद्धराः।
वांचा दुरुक्तानि दुरुद्धराणि,
बैरानुबन्धीनि महाभयानि ॥६॥
(9) Iron darts pain only a while and they can be
extracted, but, injurious words are hard to be extracted,
they result in enmities and are very terrilbe in consequences,
मूल:-अवरणवायं च परंमुहस्स,
पच्चक्खो पडिणीयं च भासं।
श्रोहारिणिं अप्पियकारिणं च,
भासं न भासेज्ज सया स पुज्जो ॥१०॥
छायाः अवर्णवादं च पराङ्मुखस्य,
प्रत्यक्षतः प्रत्यनीकां च भाषाम् ।
अवधारिणीमप्रियकारिणी च,
भापां न भाषेत् सदा सः पूज्यः।। १०॥
(10) A monk should not use words of censure be-
hind the back of another; he should not use painful language
in the presence of another; 80 also he should not use deter.
minative expression as also unpalatable expression; & monk
who bebaves thus, is really a worthy one,
मूलः-जहा सुणी पूइकएणी, निक्कसिज्जइ सब्वसो।
एवं दुस्सीलपडिणीए, मुहरी निकसिज्जइ ॥११॥

·Bhasha Swaroop
(m),
छायाः-यथा शुनी पूर्तिकर्णी, निः कास्यते सर्वतः ।
एवं दुःशीलः प्रत्यनीकः, मुखरिनि:कास्यते ॥११॥
(11) Just as a bitch with stinking ears is driven away
from every place similarly there is turned out an ill-behaved,
opposing and garrulous pupil.
मूलः-कणकुंडगं चइत्ताणं, विटुं भुंजइ सूयरे।
एवं सीलं चइत्ताणं, दुस्सीले रमई मिए ॥ १२ ॥
छाया:-कण कुण्डकं त्यक्त्वा, विष्टां भुक्डन्ते शूकरः।
एवं शीलं त्यक्त्वा, दुःशीलं रमते मृगः ॥१२॥
( 12 ) The pig leaves aside grain and chaff and eats
faeces; similarly the brute of a pupil abandons proper be-
haviour and finds delight in ill-behaviour,
मूलः-अाहच्च चंडालियं कछु, न निराहविज कयाइ वि।
कडं कडेत्ति भासेज्जा, अकडं णो कडेत्ति य ॥१३॥
छायाः कदाचिच्च चाण्डालिकं कृत्वा, न निहुवीत कदापि च ।
कृतं कृतमिति भषित, अकृतं नो कृतमिति च ॥१३॥
(13) If accidentally he does something wicked, he
should never concealit. He should say he has done it re-
garding what is done; and should say he has not done re-
garding what he has not done,
मूल:-पडिणीयं च वुद्धाणं, वाया अदुव कम्मुणा ।
भावी वा जइ वा रहस्से, ऐव कुज्जा कयाइ वि१४
-
छायाः-प्रत्यनीकं च बुद्धानां, वाचाऽथवा कर्मणा।
'भाविळ यदि वा रहसि, नैव कुर्यात् कदापि च ॥१४॥

·(78) Nirgrantha Pravachana ( 14 ) He should never do what is disagreeable to the wise in words or in deed, openly or in secret. मूला-जणवयसम्मयठवणा, नामे रूचे पडुच्च सच्चे य । ववहारभावजोगे, दसमे श्रोवम्म सच्चे य ॥ १५ ॥ छाया:- जनपद-सम्यक्त्वस्थापनाच, नाम रूप प्रतीत्य सत्यं च। व्यवहारमावे योगानि दशमौपमिकं सत्यं च ॥ १५॥ ( 15 ) Provincial truth, conventional truth, attributional truth, designational truth, truth by appearance, relative truth, truth by populur usage, truth by prominent presence, truth by connection and lastly truth by similarity these are the ten kinds of truth, मूलः कोहे माणे माया, लोभे पेज्ज तहेव दोसे य । हासे भए अक्खाइय,उवाघए निस्सियादसमा ॥१६॥ छाया:-क्रोधं मानं माया, लोभं रागं तथैव द्वेषन्च । हास्यं भयं श्राख्यातिकः उपघाती निःश्रितो दशमाः॥१६॥ ( 16 ) Lie is seen originating in anger, pride, deceit, avarice, love, hatred, joke. fear, romance, and lastly censure which is the tenth. मूल:-इणमन्नं तु अनाणं इहमेगेसिमाहियं । देवउत्ते अयं लोए, बंभउत्तं ति श्रावरे ॥ १७ ॥ छायाः इदमन्यत्तु अज्ञानं, इहैकैतदाख्यातम् । देवाप्तोऽयं लोकः, ब्रह्मोप्त इत्यपरे ॥ १७ ॥ ( 17 ) This is a doctrine of some other people; some philosophers propound that this world is greated by goda ·Bhasha-Swaroop (79) while some others hold that it is created by Brahman, मूल:-इसरेण कडे लोए, पहाणाइ तहावरे । जीवाजीवसमाउत्ते, सुहृदुक्खसमन्निए ॥१८॥ छायाः ईश्वरेण कृतो लोकः प्रधानादिना तथाऽपरे । जीवाजीवसमायुक्तः सुखदुःखसमन्वितः॥८॥ ( 18 ) Some say that this world full of living beings and inanimate matter & full of pleasure and pain is created by the Almighty; while some others hold that primaeval matter etc. from the material cause. मूल-सयंभुणा कडे लोए, इति वुत्तं महसिणा। मारेण संथुया माया, तेण लोए असासए ॥ १६ ॥ छाया:-स्वयम्भुवा कृतो लोकः, इत्युक्तं महर्षिणा। मारेण संस्तुता माया, तेन लोकोऽशाश्वतः ॥ १६ ॥ ( 19 ) The great sage ( of course one who was unreligious ) bas stated that the world is produced by the self born god. Mara produced Maya, therefore the world is non. eternal. मूलः-माहणा समणा एगे, आह अंडकडे जगे। असो तत्तमकासी य, अयाणता मुसं वदे ॥ २० ॥ छाया:-माहनाः श्रमणा एके, आहरण्डकृतं जगत् । असौ तत्वमकार्षीत, अजानन्तः मृषा वदन्ति ॥२०॥ ( 20 ) Some Brahman sages say that the world is pro duced from the egg. He (i. e. the god) created the things, People, not knowing this, speak false, ·(80) Nirgrantha Prayachana मूलः-सएहिं परियारहिं, लोयं बूया कडे त्ति य । तत्तं तेण विजाणंति, ण विणासी कयाइ वि॥२१॥ छायाः स्वकैः पर्यायै लोकमब्रुवन् कृतमिति च । तत्त्वं तेन विजानन्ति, न विनाशी कदापि च ॥२१॥ (21) Those who say that the world is a produced one on the strength of their own arguments do not know the truth. The world never perishes. . रस ·। Hirgeantha Eravachana Chapter XII Leshya Swaroop मूलः-किरहा नीला य काऊ य, तेऊ पम्मा तहेव य । सुक्कलेसा य छट्ठा य, नामाई तु जहकम ॥१॥ छायाः कृष्णा नीला च कापोती च, तेजः पद्मा तथैव च । शुक्नलेश्या च षष्ठी च, नामानि तु यथाक्रमम् ॥३॥ (1) Dark, blue grey, red, yellow and white are the six lesyas or soul developments which are named also in this order. मूलः-पंचासवप्पवत्तो, तीहिं श्रगुत्तो छसुं विरोय । तिव्वारंभपरिणश्रो, खुदो साहस्सिओ नरो॥२॥ निद्धधसपरिणामो, निस्संसो अजिइंदियो। एअजोगसमाउत्तो, किराहलेसं तु परिणमे ॥३॥ छायाः पन्चानवप्रवृत्तस्त्रिाभिरगुप्त षट्सु अविरतश्च । तीव्रारम्भपरिणतः मुद्रः साहसिको नरः॥२॥ निध्वंसपरिणामः, नृशंसोऽजितेन्द्रियः । एतद्योगसमायुक्तः, कृष्णलेश्यां तु परिणमेत् ॥३॥ (2-3) A man allowing the five inlets of Action to work, unguarded in the three ( mind, word and deed) and not desisting from injury to the six (groups of living beings), undertaking cruel deeds, mean minded, adventurous recklegs of consequence wicked and having no control over his . .

·(88) Nirgrantha Prapach : 116 m- माया senses a man possessed of actions coresponding to this traits develops the dark soul developments. मूल:-इस्सा अमरिस अतवो,अविज माया अहीरिया । गेही पोसे य सढे, पमत्ते रसलोलुए ॥४॥ सायगवेसए य आरंभा अविरो, खुद्दो साहस्सिो नरोए एअजोगसमाउत्तो, नीललेसं तु परिणमे ॥५॥ छाया: ईर्ष्याऽमर्षांतपः अविद्या ऽहीकता । गृद्धिः प्रद्वेषश्च शठः,प्रमत्तो रसलोलुपः॥४॥ सातागवेषकश्चारंभादविरतः तुद्रः साहसिको नरः। एतद्योगसमायुक्तः, नीललेश्या तु परिणमेत् ॥२॥ ( 4-5 ) A man who is jealous, wrathful, uncontrolleil, ignorant, deceitful, shameless, greedy, hateful, wicked, care. less given to enjoyment, seeking pleasures, persisting in sinful actions, wicked and adventurous-a man possessed of actions in accordance with these traits develops the blue soul development. मूलः-वके चंकलमायरे, नियडिल्ले अणुज्जुए। पलिउंचगओवहिए,मिच्छदिट्टी प्रणारिए ॥६॥ उप्फालग दुहवाई य,तेणे प्रावि य मच्छरी। एअजोगसमाउत्तो,काऊलेस तु परिणमे ॥७॥ छायाः वक्रो वक्रसमाचारः,निकृतिमाननृजुकः । परिकुंचक औषधिकः,मिथ्थादृष्टिरनार्यः॥६॥ उत्स्यार्शक दुष्टवादी च, स्तेनश्चापि च मत्सरी । एतद्योगसमायुक्तः, कापोतलेश्यां तु परिणमेत् ॥७॥ (6-7) A man who is crooked, behaving crookedly, deceitful, unstraight forward, full of bypocricy and secret

·Leshya.Swaroop
(88)
working, unreligious, ignoble, talking about hurtful and
bad things, given to theft and jealousy-one possessed of
acturties betraying these traits develops the grey develop-
ment of the soul
मूल:-नीयावित्ती अचवले, अमाई अकुऊहले।
विणीयविणए दंते, जोगवं उवहाणवं ॥८॥
पियधम्मे ढधम्मेऽवज्जभीरू हिएसए।
एयजोगसमाउत्तो, तेऊलेस तु परिणमे ॥६॥
छायाः-नीचवृत्तिरचपल अमाय्यकुतूहलः
विनीतविनयो दान्तः,ये गानुपधानवान् बाम
प्रियधर्मा दृढधर्मा अवद्यभीरुहितैषिकः।
एतद्योगसमायुक्तः, तेजोलेश्या तु परिणमेत् ॥६॥
(8.9) A man who is submissive, stead fast, deceitless,
uninquisitive, trained in discipline, self controlled, mindful
of his duties and observances, loving religion, fixed in reli-
gion, afraid of sins and striving for welfare, one who has
activities in accordance with these tendencies develops the
red development of the soul.
मूलः-पयणुक्कोहमाणे य, मायालोमे य पयणुए।
पसंतचित्ते दंतप्पा, जोगवं उवहाणवं ॥१०॥
तहा पयगुवाई य, उवसंते जिइंदिए ।
एयजोगसमाउतो, पम्हलेसं तु परिणमे ॥११॥
छायाः-प्रतनुक्रोधमानश्च, मायालोभौ च प्रतनुकौ ।
प्रशान्तचित्तो दान्तात्मा, योगवानुपधानवान् ॥१०॥
तथा प्रतनुवादी च, उपशान्तो जितन्द्रियः।
एतद्योगसमायुक्तः, पालेश्यां तु परिणमेत् ॥११॥

·(84)
Nirgrantha Pravachana
( 10-11 ) A man who has very little anger, pride, de-
ceit or avarice, who has calmed his mind and exerted self
control. who is mindfal of his duties and observances, one
who talks little and is always calm and controlled in sen-
be8-one who has activities in accordance with these tonden-
cies develops the yellow development of the soul
मूलः-अट्टरुहाणि वजित्ता, धम्मसुक्काणि झायए ।
पसंतचित्ते दंतप्पा, समिए गुत्ते य गुत्तिसु ॥१२॥
सरागो वीयरागो वा, उवसंते जिइंदिए ।
एयजोगसमाउत्तो, सुक्कलेसं तु परिणमे॥१३॥
छायाः श्रातरौद्रे वर्जयित्वा, धर्मशुक्ने ध्यायति ।
प्रशान्तचित्तो दान्तात्मा, समितो गुप्तश्च गुप्तिभिः ॥१२॥
सरागो वीतरागोवा, उपशान्तो जितेन्द्रियः।
एतद्योगसमायुक्तः, शुक्लेश्यां तु परिणमेत् ॥ १३ ॥
( 12-13 ). Shunning miserable and cruel thoughts and
thinking of religious and meritorious things, one who has
calmed his mind and exerted self control, practising the five
samitis (or carefulnesses ) and the three Guptis (controls),
one who remains always calm and self controlled whether
he be subject to passion or free from it--one who has acti-
vities in accordance with these tendencies develops the
white, development of the soul.
मूला-किराहानीला काका,तरिण विएयात्रोअहमलेसाओ।
एयाहिं तिहिं वि जीवो, दुग्गई उववजई ॥१४॥
छायाः कृष्णा नीला कापोता, तिस्रोऽप्येता श्रधर्मलेश्याः।
एताभितिसृभिरपि जीवः, दुर्गतिमुपपद्यते ॥ १ ॥

·Leshya Swaroop (85) (14) Whether dark, blue or grey-all these three are the low dovelopments of the soul under these three devolopments the soul goes to miserable existences, मूलः-तेउ पम्हा सुक्का, तिरिण वि एयात्रोधम्मलेसानो। एयाहि तिहि वि जीवो, सुग्गइं उववज्जइ ॥१५॥ छाया:-तेजसी पद्मा शुक्रा, तिस्रोऽप्येता धर्मलेश्याः। एताभिस्तिसृभिरपि जीवः, सुगति मुपपद्यते ॥१५॥ (15) Red, yellow and white developments of the soul are the holy developments; under the influence of any of these three, the soul goes to happy conditions of life. मूलः-अन्तोमुहुत्तम्मि गए, अंतमुहुत्तम्मि सेसए चेव । लेसाहिं परिणयाहिं, जीवा गच्छंति परलोयं ॥१६॥ छायाः अन्तर्मुहत्तै गते, अन्तर्मुहूर्ते शेपे चैव । लेश्याभिः परिणताभिः, जीवा गच्छन्ति परलोकम् ॥१६॥ (16) When the list moment of life has come and when a part of it has remained, the souls with their specific developments complete ( under the condition) go to the next world. मूलः-तम्हा एयास लेसाणं, अणुभावं वियाणिया। अप्पसत्थाश्रो वज्जित्ता, पसत्थाओऽहिट्ठिए मुणी १७ छायाः तस्मादेतासां लेश्यानां, अनुभावं विज्ञाय । अप्रशस्तास्तु वर्जयित्वा, प्रशस्ता अधितिष्ठेन् मुनिः ॥ १७ ॥ (17) Therefore, having known the nature & power of these soul developments, & monk should avoid the bad developments and choose the good ones, ·Kiryrantha Prawaciaux Chapter X111 Kashaya Swaroop मूलः-कोहो अ माणो अ अणिग्गहीआ, माया श्रलोभो श्र पवड्ढमाणा। चत्तारि एए कसिणा कसाया, सिंचंति मूलाई पुणब्भवस्स ॥१॥ छाया:-क्रोधश्च मानश्चानिगृहीती, माया च लाभश्च प्रवर्धमानौ। चत्वार एते कृत्स्नाः कपायाः, सिञ्चन्ति मूलानि पुनर्भवस्य ॥१॥ (1) Unchecked anger and conceit, so also increased deceit and avarice, these four are the dark emotions which sprinkle( as if with water ) the roots of the tree of trangmigration, मूलः-जे कोहणे होइ जगय भासी, विश्रोसियं जे उ उदीरएज्जा । अंधे व से दंडपहं गहाय, 'अविशोसिए धासति पावकम्मी ॥२॥ छायाः यः क्रोधनो भवति जगदर्थभाषी, व्यपशमितं यस्तु उदीरयेत् । अन्ध इव सदण्डपथं गृहीत्वा, अन्यपशभितं घृष्यति पापकर्मा ॥२॥ (2) 'The wrathful person who speaks about things as they are termed in a vulgar language of the world (जय.

·Kashaya Swaroop (87) भाषी may also mean जयार्थ भाषी who speaks in any way so as to get success ), as also one who reexcites an ended quarrel,are again and again troubled unpacified and sinful as they are, just as a blind man who goes out with a club is troubled with thorns etc. मूलः-जे प्रावि अप्पं वसुमंति मत्ता, संखाय वायं अपरिक्ख कुज्जा । तवेण वाहं सहिउ त्ति मत्ता, अण्णं जणं पस्सति विवभूयं ॥ ३ ॥ छायाः यश्चापि प्रात्मानं वसुमान् मत्त्वा, संख्यां च वादमपरीक्ष्य कुर्यात् । तपसा वाऽहं सहित इति मत्वा, अन्य जनं पश्यति बिम्बभूतम् ॥३॥ (3) Those also are bad persons, who, thinking them. selves to be well-versed in self-restraint, and endowed with discriminative intellect, indiscriminately talk about themselves in bigh terms, or thinking themselves to be rich in penance, consider other people to be mere sbadows. मूलः-पूयणट्ठा जसोकामी, माणसम्माणकामए । बहुं पसवइ पावं, मायासलं च कुव्वइ ॥४॥ छाया:-पूजनार्थों यशस्कामी, मानसन्मानकामुकः॥ बहु प्रसूते पाप, मायाशल्यं च कुरुते ॥४॥ (4) Such a monk who is after his own worship, who hankers after fame & loves honour and respect, incura much sin a..d becomes possessed of a deceitful mental attitude.

·(88)
Nirgrantba Pravachana
मूलः-कसिणं पि जो इमं लोग, पडिपुराणं दलज्ज इकस्स।
तेणावि से न संतुस्से, इइ दुप्पूरए इमे श्राया ॥५॥
छायाः कृत्स्नमपि य इमं लोकं, प्रतिपूर्ण दद्यादकस्मै ।
तेनापि स न संतुष्यत्, इति दुःपूरकोऽयमात्मा ॥५॥
(5) Even though these were given to one man this
whole world complete in all respects, the man would not
be satisfied even with that; This illustrates how this soul is
hard to be satisfied.
मूलः-सुवरणरुप्पस उ पव्वया भचे,
सिया हु केलाससमा असंखया ।
नरस्स लुद्धस्स न तेहि किंचि,
इच्छा हु आगाससमा अतिश्रा ॥६॥
छायाः-सुवर्णरूप्ययोः पर्वता भवेयुः,
स्यात्कदाचित्खलु कैलाशसमा असंख्यकाः
नरस्य लुब्धम्य न तैः किंचित्,
इच्छा हि अाकाशसमा अनन्तिका ॥६॥
(6) Even though there were (offered ) innumerable
mountains of gold and silver as big us the kailasa ', the
greedy man will have no satisfaction with them; Desire is
indeed endless like space,
मूलः-पुढवी साली जवा चेव, हिरगणं पसुभिस्सह ।
पडिपुराणं नालमेगस्स, इइ विज्जा तवं चरे ॥ ७ ॥
छायाः-पृथिवी शालिथवाश्चैव, हिरण्यं पशुभिःसह ।
प्रतिपूर्ण नालमेकस्सै, इति विदित्वा तपश्चरेत् ॥७॥

·Kashaya Swaroop (89) (7) Having known that all the following things put together viz. the earth, rice, barely, gold and cattle are not enough to satisfy oue individual, a man should at once begin austerities. मूलः-अहे वयइ कोहेणं, माणेणं अहमा गई । माया गइपडिग्यायो, लोहाश्रो दुही भयं ॥८॥ छायाः-अधोव्रजति क्रोधेन, मानेनाधमा गतिः । मायया सुगतिप्रतिघातः, लोभाद् द्विधा भयम् ॥ ८॥ (8) A man goes lower by anger, by pride he goes to mean life, deceit is an obstruction in his way while greed creates danger in both the places, here as well as in the next world. मूल:-कोहो पीई पणासेइ, माणो विणयनासो। माया मित्ताणि नासेइ, लोभो सबविणासो ॥६॥ छाया:-क्रोधः प्रीति प्रणाशयति, मानो विनयनाशनः । माया मित्राणि नाशयति, लोभः सर्वविनाशनः ॥६॥ (9 ) Anger destroys love, oride puts an end to modes. ty, deceit removes friends, while greed destroys everything. मूलः-उवसमेण हणे कोहं, माणं महवया जिणे । मायं मज्जवभावेण, लोभ संतोसो जिणे ॥ १० ॥ छायाः-उपशभेन हन्यात् क्रोध, मानं मार्दवेन जयेत् । मायामार्जवभावेन, लोभ सन्तोपतो जयेत् ।। १० ।। ( 10 ) One should destroy anger by calmuese, should conquer conceit by softness, deceit by uprightness and avarice by contentment, ·(90) Nirgrantha Pravachang मूलः-असंक्खयं जीविय मा पमायए, जरोवणीयस्स हु नत्थि ताणं । एवियाणाहि जणे पमत्ते, कं नु विहिंसा अजया गहिति ॥११॥ छायाः असंस्कृतं जीवितं मा प्रमादीः, जरोपनी तस्य खलु नास्ति त्राणम् । एवं विजानीहि जनाः प्रमत्ताः, किं नु विहिना अयता गमिष्यन्ति ॥११॥ 11) life is not possible to be prolonged; ove should not therefore be careless; there is no help wben old age draws near. Consider this. What will those people secure who are careless, who are given to injury and who do not exert ? मूल:-वित्तेण ताणं न लभे पमत्ते, इमम्मि लोए अदुवा परत्था । दीवप्पणदेव आणतमोहे. नेयाउनं टुमदद्रुमेव ॥ १२॥ छाया-वित्तेन नाणं न लभेत प्रमत्तः, अस्मिल्लोकेऽथवा परत्र । दीपंप्रणष्ट इवानन्तमोहः, नैयायिक दृष्ट्वाऽप्यदृष्ट्वेव ॥१२॥ ( 12 ) The inattentive will have no protection by wealth here or in the next world. With unending delusion he really does not see the right way though he may think he sees it, just like a man who has got his lamp suddenly extinguished. मूलः-सुतेसु यावी पडिबुद्धजीवी, न वीससे पंडिए प्रासुपरणे।

·Kashaya Swaroop (1) घोरा मुहुत्ता अवलं सरीरं, भारंडपक्खी व चरऽप्पमत्तो ॥१३॥ छायाः-सुप्तेपु चापि प्रतिबुद्धजीवी, न विश्वसेत् पण्डित श्राशुप्रज्ञः। घोरा मुहूर्ती अवलं शरीरं, भारएडपतीव चराऽप्रमत्तः ॥१३॥ ( 13 ) Live watchfully while others are asleep; The wise man of sharp intellect should not rely on others ( for his welfare). Dangerous is every moment and feeble is the body; more without carelessness just like the Bharunda bird. मूलः-जे गिद्धे कामभोएसु, एगे कूडाय गच्छइ । न मे दिट्टे परे लोए, चक्खुदिट्ठा इमा रई ॥१४॥ छायाः यो गृद्धः कामभोगेपु, एकः कूढाय गच्छति । न मया दृष्टः परलोकः, चतुर्दष्टेयं रतिः ॥ १४ ॥ (14) Some people, who are attached to pleasures and enjoyments, are going towards the trap. They think the next world is not seen by mo while pleasures are actually experienced here. मूल:-हत्थागया इमे कामा, कालिया जे प्रणागया। को जाणइ परे लोए, अत्थि वा नत्थि वा पुणो ॥१५॥ छायाः हस्तागता इमे कामाः, कालिका येऽनागताः। को जानाति परः लोकः, अस्ति वा नास्ति वा पुनः ॥१५ (15) ( The ignorant man thinks.) 'These pleasures (i. e. the present pleasures) of life are in hand; the future ones are doubtful. Who knows about the next world whe. thor it exists or does not ?

·(92)
Nirgrantha Pravachana
.
मूलः-जणेण सद्धि होक्खामि, इइ चाले पगभइ ।
कामभोगाणुराएणं, केसं संपडिवजइ ॥ १६ ॥
छायाः-जनेन साद्धं भविष्यामि, इति वालः प्रगल्भते ।
कामभोगानुरागंण, क्लेश सः सम्प्रतिपद्यते ॥ १६ ॥
(16) The ignorant man boasts "I shall be with the
common people (enjoying pleasures )"; by his attachment
to pleasures and enjoyments he certainly becomes miserable-
मूलः-तओ से दंडं समारभइ, तसेसु थावरेसु य ।
अट्ठाए व अणटाए, भूयग्गामं विहिंसइ ॥ १७ ॥
छायाः ततो दण्डं समारभते, ब्रसेपु स्थावरेपु च ।
श्रर्थाय चानाय, भूतग्रामं विहिनस्ति ।। १७ ॥
( 17 ) Then he begins injury to moving animals as also
to immovable beings and kills living beings with an object
or without it.
मूलः-हिंसे वाले मुसावाई, माइल्ले पिसुणे सढे।
भुजमाणे सुरं मंस, सेयमेअंति मन्नई ॥ १८ ॥
छायाः-हिंस्रो वालो मृषावादी, मायी च पिशुनः शठः ।
भुन्जानः सुरां मांसं, श्रेयो मे इदमिति मन्यते ॥१॥
( 18 ) The ignorant man who gives lies and who is de-
ceitful, backbiting and shrewd, persists in injury. Taking
wine and flesh he thinks that they are for his good.
मूलः-कायसा वयसा मत्ते, वित्ते गिद्धे य इत्थिनु ।
दुहनो मलं संचिणइ, सिसुणागु व्व मट्टियं ॥१६॥
छाया:-कायेन वचसा मत्तः, वित्ते गृद्धश्च स्त्रीषु ।
द्विधा मलं सञ्चिनोति, शिशुनाग इव मृत्तिकाम् ॥ १६ ॥

·Kashaya Swaroop (93) ( 19 ) Intoxicated in body and words and fond of wealth & vomen, the ignorant man accumulates sin in both the ways (i, e in his actions and in his thoughts) just like the earthworm that eats earth and rolls in earth, मूलः-तो पुट्ठो प्रायंकेण, गिलाणो परितप्पइ । पीओ परलोगस्स, कम्माणुप्पेहि अप्पणो ॥२०॥ छायाः ततः स्पृष्ट श्रातङ्केन, ग्लानः परितप्यते । भीतः परलोकात्, कर्मानुप्रेक्ष्यात्मन ॥२०॥ ( 20 ) Thon, taken over by disease and suffering from it, he repents reviewing his past deeds and being afraid of the next world, मूलः-सुत्रा मे नरए ठाणा, असीलाणं च जा गई। बालाणं कूरकम्माणं, पगाढा जत्थ वेयणा ॥ २१ ॥ छायाः-श्रुतानि मया नरकस्थानानि, अशीलानां च या गतिः। वालानां क्रूरकर्मणां, प्रगाढा यंत्र वेदना ॥ २१ ॥ ( 21 ) ( He thinks then ) I have heard of the places in hell which form the.destination of the ill-behaved, cruel, ignorant persons and in which there is terrible agony. मूलः-सव्वं वि लविअंगी, सव्वं नटुं विडंविअं। सव्वे शाहरणा भारा, सव्वे कामा दुहावहा ॥ २२ ॥ छायाः-सर्व विलपितं गीत, सर्व नृत्यं विडम्बितम् । सर्वाण्याभरणानि भाराः, सर्वे कामा दुःखावहाः ॥२२॥ ( 22 ) All singing is moaning, all dancing is mockery all ornaments are burden and all enjoyments bring misery.

·(94) Nirgrantha Prayachana मूलः-जहेह सीहो व मिश्रं गहाय, मच्चू नरं नेइ हु अन्तकाले । न तस्स माया व पित्रा व भाया, कालम्मि तम्मंसहरा भवंति ॥ २३ ॥ छायाः यथेह सिंह इव मृगं गृहीत्वा, मृत्युनर नयति यन्तकाले। न तस्य माता वा पिता वा भ्राता,काले तस्यांशधरा भवन्ति २३ (23) Just as a lion snatches a deer, so death takes away a man at the moment of death. Neither bis mother por his father nor his brother are the sharers of bis deeds at that time. मूलः-इमं च मे अत्थि इमं च नत्थि, इमं च मे किच्चमिमं अकिच्चं। तं एवमेवं लालप्पमाणं, हरा हरांति त्ति कहं पमाए ॥ २४ ॥ छायाः-इदं च मेऽस्ति, इदम् चनास्ति, इदं च कृत्यमिदमकृत्यम्। तमेवमेवं लालप्पमान, हरा हरन्तीति कथं प्रमादः ॥२॥ ( 94 ) This I have, this I haven't, this I have to do, this I should not do; while he is talking this and that the robbers ( viz. messengers of death) drag him away. Oh what & folly of the man !

·ANriayeration spravachana Chapter.XIV Vairagya Sambodhan मूलः-संवुझह किं न वुज्झह, संचोही खलु पेच्च दुलहा, णो हूवणमंतिराइनो, नो सुलभं पुणरवि जीवियं ॥१॥ छाया:-संवुध्यध्वं किं न बुध्यध्वं, सम्बोधिःखलु प्रेत्य दुर्लभा । नो खल्वुपनमन्ति रात्रयः, नो सुलभ पुनरपि जीवितम् ॥१॥ (1) ( Rishabhadeva says to his sons) know the Religion, why don't you do it ? It is difficult to get enlightenment in future births, Nights passed will not return, human existence is not aguin easy to get. मूलः-डहरा वुड्ढाय पासह, गमत्था वि चयंति माणवा। सेणे जह वयं हरे, एवं प्राउ खयम्मि तुट्टई ॥२॥ छायाः-डिंभा वृद्धाः पश्यत, गर्भस्था अपि त्यजन्ति मानवाः । श्येनो यथा वर्तकं हरेत्, एवमायुःक्षये त्रुट्यति ॥२॥ (2) See, young and old as also children in the womb, too, die. Just as a hawk would remove the sparrow. so life too ends when the time ( alloted for it ) is exhausted. मूलः-मायाहि पियाहिं लुप्पइ, नो सुलहा सुगई य पेच्चो। एयाई भयाइं पहिया, प्रारंभा विरमेज्ज सुब्बए " ३ ॥

·:) Nirgrantha Pravachana छायाः मातृभिः पितृभिलुप्यते, नो सुलभा सुगतिश्च प्रेत्य तु । एतानि भयानि प्रेक्ष्य, श्रारम्भाद्विरमेरसुव्रतः॥३॥ (3) A man is taken aray ( from the right path ) for the sake of considerations which he has for his father or mother; for, (by so doing) even after his death, good comdition is difficult for him to obtxin. Considering these .dangers, the poius monk Ebould ulways abstain from siufal Bctions. मूलः-जामिण जगती पुढो जगा, कम्मेहि लुप्पंति पाणियो। सयमेव कडेहि गाहइ, रणो तस्स मुच्चज्जऽपट्टयं ॥४॥ दाया-यदिदं जगति पृथक् जगत, कर्ममिलुप्यन्ते प्राणिनः । स्वयमेव हताहते नो, तस्य मुच्येत् श्ररपृष्टः ॥ ४॥ (4) For, in this world living beings are individually taken away from the right path ) by their own actious; the map gets the punislıment for his own deeds, he will not escape from it unlees be has got thu fruit of it, मूलः-विरया वीरा समुट्टिया, कोहफायरियाइपीसणा। पाणे ण हर्णति सब्बसो, पावाश्रो विरयाभिनिव्वुडा ५ छाया:-विरता वीराः समुत्थिताः, क्रोधकातरिकादिपीपणाः। प्राणान्न नन्ति सर्दशः, पापाद्विरता अभिनिताः ॥५॥ (5) Valiant sages, desisting from sinful actions have got op baving snbdued anger, deceit and the like. Desisting from gins in every way and completely pacified, they never kill living beings. मूलः-जे पारिभवई परं जणं,संसारे परिवाई महं। अदुइंखिणिया उ पाविया,इति संखाय सुणीण मजई ६ ·Vairagya Sambidhan (97) छाया:-य परिभवति परं जनं, संसारे परिवर्तते महत् अत इङ्क्षिनिका तु पापिका, इति संख्याय मुनिन माधति ६ (6) One who censures other, remains whirling for a long time in worldly life. Censure hence, is sinful. Considering this, a monk does not get conceited. मूला-जे इह सायाणुगनरा, अभोववन्ना कामेहि मुच्छिया। किवणेण समं पगम्भिया, न वि जाणंति समाहिमाहितं ॥ ७॥ छाया:-य इह सातानुगनरा,अध्युपपन्नाः फामैमूञ्छिताः । कृपणेन समं प्रगल्भिताः, न विजानन्ति समाधिमाख्यातम् 7) Those persons, who seek pleasures, who are absorbed in enjoyn.ents being extremely fond of them and who are reckless like sensualists, are far from mental composure although they be instructed regarding ito मूल:-अदक्खुव दफ्खुवाहियं, सद्दहसु अदक्खुदसणा। हंदिह सुनिरूद्धदसणे,मोहणिजण कडेण कम्मुणा छायाः-अपश्य इव पश्यव्याख्यातं, श्रद्धस्व अपश्यक दर्शनाः । हंहो हि सुनिरुद्धदर्शनाः, मोहनीयेन कृतेन कर्मणा ॥८॥ (8) Oh you believer in wrong beliefs, safely put implicit faith in the instruction of the seer just as a blind man would do; your vision is certainly obstructed by the delu- • sive activity done by you, मूल:-गारं पि श्रावसे नरे, अणुपुव्वं पाणेहिं संजए। . समता सम्वत्थ सुन्वते, देवाणं गच्छे सलोगयं । 4 ·(98) Nirgrantha PrayacHRIE छायाः अगारमपि चावसबर, आनुपूर्ध्या प्राणेपु संयतः। समता सर्वत्र सुव्रतः, देवानां गच्छेत्सलोकताम् ॥६॥ (9) A man may remain staying in his house,restrained in actions injurious to living beings in accordance with the order prescribed. Equanimity of mind is prescribed as the foremost thing, observing it, a man goes to the same world as gods reside in. मूला-अभविंसु पुरा वि भिक्खुवो, श्राएसा वि भवंति सुव्वता । एयाइं गुणाई अाह ते, कासवस्त अणुधम्मचारिणो ॥ १० ॥ छाया:-अभवन् पुराऽपि भिक्षवः, श्रागमिष्या अपि सुव्रताः एतान् गुणानाहुस्त, काश्यपस्यानुधर्मचारिणः ॥१०॥ 10) There were monks in the past, there will be monks in future. All these monks, observing religious practices according to the order of Risabhaswami of the Kasyapa gotra, preseribe the above merits for the monk, मूल:-तिविहेण वि पाण मा हणे,यायहिते अणियाण संखुडे। एवं सिद्धा अणंतसो, संपइ जे अणागयावा ॥११॥ छाया:-त्रिविधेनापि प्राणान् मा हन्यात्, श्रात्महितोऽनिदानःसंवृतः। एवं सिद्धा धनन्तशः, संप्रति ये अनागत श्रपरे ॥११॥ ( 11 ) Do not kill living beings in any of the three ways (in mind or word or deed) if you seek your interest being free from desires of fruit and practising full self control. In this way many became perfect, in the past, many become so at present and many others will become so.

·Yalragya Sambodhan
(99)
मूलः-संवुज्झहा जंतवो माणुसत्तं,
दुटुं भयं वालिसेणं अलंभो।
एगंतदुक्खे जरिए व लोए,
सकम्मुणा विपरियासुवेइ ॥१२॥
झायाः संबुध्यध्वम् जन्तवः! मानुषत्वं,
दृष्ट्वा भयं बालिशेनालंभः।
एकान्तदुःखाज्ज्वरित इव लोकः,
स्वकर्मणा विपर्यासमुपैति ॥१२॥
( 12 ) Be wakeful men having noticed how difficult it
is to obtain human life, having seen the dangers of hell
beings and others, and having been convinced of discrimi-
nation being impossible in the case of the ignorant, The
world is only undergoing suffering as a man in fever. A
man by his own deeds becomes miserable.
मूलः-जहा कुम्मे सअंगाई, सए देहे समाहरे।
एवं पावाई मेधावी, अज्झप्पेण समाहरे ॥१३॥
छायाः-यथा कूर्मः स्वाङ्गानि स्वदेहे समाहरेत् ।
एवं पापानि मेधावी, अध्यात्मना समाहरेत् ॥ १३ ॥
(13) Just as a tortoise draws all his limbs into his
body (and makes it completely inactive) 60 also the in-
telligent Eage should withdraw himself from all actions by
his peaceful thoughts,
मूलः-साहरे हत्थपाए य, मणं पंचिंदियाणि य ।
पावकं च परीणाम भासा दोसं च तारिसं ॥१४॥
छायाः संहरेत् हस्तपादौ वा, मनः पन्चेन्द्रियाणि च ।
पापकं च परिणामं भाषादोषं च तादृशम् ॥ १४ ॥

·• 100)
Nirgrantha Pravachana
(14) He should draw in i. e. make inactive his hands
and feet, mind and the five sepses, the sinful effect of kar-
ma and the faulty language, which results into sin.
मूलः-एयं खु णाणिणो सारं, जं न हिंसति कंचणं ।
अहिंसा समयं चेव, एतावंतं वियाणिया ॥१५॥
छायाः एतत् खलु ज्ञानिनः सारं, यन्न हिस्थति कन्चनम् ।
अहिंसा समयं चैव, एतावती विज्ञानिता ॥ १५ ॥
(15) The essence of (the conduct of ) the knower is
that he does not injury any one. One should know only
this much namely that non-injury 18 religion,
मूलः-संवुज्झमाणे उ गरे मतीमं,
पावाउ अप्पाण निवट्टएजा ।
हिंसप्पसूयाइं दुहाई मत्ता,
वेराणुवंधीणि महत्भयाणि ॥ १६ ॥
छायाः संवुद्धयमानस्तु नरो मतिमान्, पापादात्मानं निवर्तयेत् ।
हिंसाप्रसूतानि दुःखानि मत्वा, बैरानुवन्धीनि महाभयानि ६
(16) An enlightened and intelligent man should
withdraw himself from sinful activities having realized
that misery is the outcome of injury and great dangers are
the outcome of hatred,
मूलः-पायगुत्ते सया दंते, छिन्नसोए अणासवे।
जे धम्मं सुद्धमक्खाति, पडिपुनमणेलिसं ॥१७॥
छायाः श्रात्मगुप्तः सदा दान्त, छिन्नशोकोऽनाश्रवः,।
यो धर्म शुद्धमाख्याति, प्रतिपूर्णमनीदृशम् ॥ १७ ॥

·Yalragsa Sambod ban
(101)
MAR
(17) A man who has guarded his soul, who remains
always self-controlled . tho has stopped the current (of
worldly life ) and vrho allows no influx of karma, is the
proper one to expound the pure upparalleled religion in its
totality.
मूलः-न कम्मुणा कम्म खति वाला,
अकम्मुणा कम्म खवेति धीरा।
मेधाविणो लोभमयावतीता,
संतोसिणो नो पकरेंति पावं ॥१८॥
छायाः-न कर्मणा कर्म तपयन्ति वालाः,
अकर्मणा कर्म क्षपयन्ति धीराः।
मेधाविनो लोभमदव्यतीताः,
सन्तोपिणो नोपकुर्वन्ति पापम् ॥१८॥
(18) The ignorant cannot destroy their action by their
action, The wise destroy their action by their inaction; the
wise, who have transcended avarice and pride and are batu
isfied with wbat they possees, do not commit sin,
मूलः-डहरे य पाणे वुड्ढे य पाणे,
ते आत्तयो पासइ सव्वलोए।
उब्वेहती लोगमिणं महंतं,
वुद्धेऽपमत्तसु परिव्यएज्जा ॥ १६ ॥
छाया:-डिभश्च प्राणो वृद्धश्चा प्राणः।
स प्रात्मवत् पश्यति सर्वलोकान् ।
उप्रेक्षते लोकमिमं महान्तम्,
बुद्धोऽप्रमत्तेपु परिवजेत् ॥ १६ ॥

·( 102 ) Nirgrantha Prayachana ( 19 ) The enlightened monk who sees small and big living beings in the world just like himself and who properly comprehends this whole vast world, is the one among the self-restrained sages (wy) who is said to have really renounced the world. (The enlightened monk......is the one among the careless householders who quits home and goes away )

·Hirprantiu EXAVACINEX
Chapter XV
Mano Nigrah
मूल:-एगे जिए जिया पंच, पंच जिए जिया दस ।
दसहा उ जिणिताणं, सव्वसत्तू जिणामहं ॥१॥
छाया: एकस्मिन् जिते जिता: पन्च, पंचसु जितेपु जिता दश ।
दशधा तु जित्वा, सर्वशत्रून् जयाम्यहम् ॥ १॥
(1) When one ( i, e, the self ) is conquered, five ( self
and the four passions) are conquered, when five are con-
quered, ten ( one soul, four passions and five senses) are
conquered. Having conquered these len, I shall conquer all
enemies.
मूलः-मणो साहसियो भीमो, दुटुस्सो परिधावई।
तं सम्मं तु निगिरहामि, धम्मलिक्खाइ कंथगं ॥२॥
छायाः-मनः साहसिकं भीमं दुष्टाश्वः परिधावति ।
तं सम्यक् तु निगृह्णामि, धर्मशिक्षाथै कन्यकम् ॥२॥
(2) There is running the unruly dreadful bad horse
viz, the mind; I shall curb it well by religious discipline as
one would curb the trained horse of kamboja conntry.
मूलः-सच्चा तहेव मोसा य, सच्चामोस तहेव य ।
चउत्थी असच्चमोसा य, मणगुत्ती चउविहा ॥३॥
छायाः-सत्या तथैव मृपा च, सत्यामृषा तथैव च।
चतुथ्यसत्यामृपा तु, मनोगुप्तिश्चतुर्विधा ॥२॥

·(104) Nirgrantha Pravachana (3) There is the true and the falke (speech ), so also (the speech which is ) partly true and partly false, as also neither true nor false ( speech ). Corresponding to these, four, the protection of mind is four-fold. मूलः-संरंभसमारंभे, श्रारंभम्मिय तहेव य । मणं पवत्तमाणं तु, नित्तिज जयं जई ॥४॥ छायाः-संरंभे समारंभे, प्रारंभ च तथैव च । मनः प्रवर्त्तमानं तु, निवर्तयेद्यतं यतिः॥४॥ (4) A self-restrained monk should withdraw with effort his mind directed to any desire ( thooght ) of injury, injury or any sinful act. मूलः-चत्थगंधमलंकार, इत्थीयो सयणाणि य । अच्छंदा जे न भुंजंति, न से चाइ त्ति वुञ्चइ ॥५॥ छायाः वस्त्रगन्धमलकारं, स्त्रियः शयनानि च । अच्छन्दा ये न भुञ्जन्ति, न ते त्यागिन इत्युच्यते ॥५॥ (5) He cannot be said to have rebounced (the world) who does not find pleasure in (excellent) garments. Ecents, ornaments, women and beds, simply because they are not at his disposal; मूलः-जे य कंते पिए भोए, लद्धे वि पिढिकुव्वइ । साहाणे चयई भोए, से हु चाइ त्ति वुच्चइ ॥६॥ छायाः-यश्च कान्तान् प्रियान् भोगान्, लब्धानपि वि पृष्टीकुरुते । स्वाधीनान् त्यजति भोगान्, स हि त्यागीत्युच्यते ॥६॥ ( 6 ) He alone can be said to have renounced ( the world ) who casts away ( lit. throws away at the back ) desirable and welcome enjoyments although they are at . .

·l'ano Nigrah
(105)
his disposal and renounces pleasures which are entirely
his own.
मूलः-समाए पेहाए परिव्वयंतो,
सिया मणो निस्सरई बहिद्धा।
न सा महं नो वि अहं पितीले,
इच्चेव ताो विणएज रागं ॥७॥
"
छाया: समया प्रेक्षया परिव्रजतः, स्यान्मनो निःसरति बहिः।
न सा मम नोऽप्यहं तस्याः, इत्येव तस्या विनयेत रागम् ॥७॥
7) A monk might be moving with an equanimity of
mind and yet his mind by chance rush out side ( the fold
of self-control ); on such occasions he should control his
passion regarding a woman or so, reflecting all the while
that she is not his nor he is hers ( every one enjoying the
fruits of his or her own actions. )
मूलः-पाणिवहमुसावायाअदत्तमेहुणपरिग्गहा विरओ ।
राईभोयणविरो, जीवो होइ अणासवो॥८॥
छायाः-प्राणिवधमृपादाद-अदत्तमैथुनपरिग्रहेम्यो विरतः।
रात्रिभोजनविरतः, जीवो भवति अनाश्रवः॥८॥
8) Abstaining from injury to living beings, from
giving lies, from accepting what is not given, from sexual
indulgence and from having any property so also abstain-
ing from night meal, the soul becomes free from the inffow
of action.
मूलः-जहा महातलागस्स, सनिरुद्ध जलागमे ।
उस्सिचणाए तवणाए, कमेणं सोसणा भवे ॥६॥

·(108) Nirgraniha Prayachana एवं तु संजयस्सावि, पावकम्मनिरासवे । भवकोडिसीचय कम्म, तवसा निजरिज्जइ ॥१०॥ छायाः यथा महातडागस्य, सन्निरुद्ध जलागमे। उन्सिचनेन तपनेन, क्रमेण शोषणा भवेत् ॥६॥ एवं तु संयतस्यापि, पापकर्मनिराश्रये । भवकोटिसम्चितं कर्म, तपसा निर्जीयते ॥१०॥ ( 9-10) Just as a big tank on the inflow of water being cat off, gradually gets dried up by reason of the water being taken out for use or being evaporated, in the same way the action of a self-controlled monk which is accumulated for crores of existenceis destroyed by penance provided the inflow of sinful action is stopped. भूलः सो तवो दुविहो वुतो, वाहिरभितरो तहा। वाहिरो छविहो वुत्तो, एवमभितरो तवो ॥ ११ ॥ छाया:-तत्तपो द्विविधमुक्त, वाद्यमाभ्यन्तरं तथा। वाह्यं षडविधमुक्नं, एवमाभ्यन्तरं तपः ॥ ११ ॥ (11) This penance is two-fold-external and internal; external podance is of six kinds, similarly the internal penance too. मूलः-श्रणसणमूणोयरिया,मिक्खायरिया य रसपरिचायो। कायकिलेसो संलीण्या, य बज्मो तवो होइ ॥१२॥ छाया:-अनशनमूनोदरिका, भिक्षाचर्या च रसपरित्यागः । कायक्लेशः संलीनता च, वाह्यं तपो भवति ॥ १२ ॥ ( 12 ) Fasting, starvation, begging, abstinence from

·Kano Nigrab
(107)
tasteful food, bodily suffering, and residence in solitary
places from external penance,
मूलः-पायच्छित्तं विणो, वेयावच्चं तहेव सज्माश्रो।
झाणं च विउस्सग्गो, एसो अभितरो तवो ॥१३॥
छायाः प्रायश्चित्तं विनयः, वैयावृत्यं तथैव स्वाध्यायः ।
ध्यानं च न्युत्सर्गः, एतदाभ्यन्तरं तपः ॥१३॥
(13) Expiation, humility, service of the preceptor,
stucy, meditation and motionlesseness of body form the in-
ternal penance-
मूल:-रुवेसु जो गिद्धिमुवेइ तिव्वं,
अकालिनं पावइ से विणासं।
रागाउरे से जह वा पयंगे,
श्रालोअलोले समुवेह मच्चुं ॥ १४ ॥
छाया:-रूपेषु यो गृद्धिमुपैति तीब्रां,
अकालिकं प्राप्नोति स विनाशम् ।
रागातरः स यथा वा पतङ्गः,
आलोकलोलः समुपैति मृत्युम् ॥१४॥
(14) One who becomes excessively fond of colours,
comes to an untimely ruin just as an impassioned moth,
fond of light, meets death.
मूलः-सहेसु जो गिद्धिमुवेइ तिव्वं,
अकालि पावइ से विणासं।
रागाउरे हरिणमिए व्व मुद्धे,
सहे आतत्ते समुवेइ मच्चुं ॥ १५ ॥

·(108) Nirgrantha Pravachana 1 1 . छायाः-शब्देषु यो गृद्धिमुपैति तीब्रां, अकालिकं प्रामोति सविनाशम् । रागातुरो हरिणमृगं इव मुग्धः, शब्देऽतृप्तः समुपैति मृत्युम १५ (15) One who becomes excessively fond of sound comes to an uutimely rúin just as an impassioned deer attracted by the sound and unsatisfied by it meets its death, भूलः-गंधेसु जो गिद्धिमुवेइ तिव्वं, अकालिकं पावइ से विणासं। रागाउरे श्रोसहिगंधगिद्धे, सप्पे विलायो विव निक्खमंते ॥ १६ ॥ छायाः-गन्धेषु यो गृद्धिमुपैति तीव्रां, अकालिकं प्राप्नोति स विनाशम् । रागातुर औषधगंधगृद्धः, सो बिलान्निव निःक्रामन् ॥ १६ ॥ ( 16 ) One who becomes excessively fond of smell comes to an untimely ruin just as an impassioped serpent which comes out of the hole being fond of the smell of herbs or drug. मूलः-रसेसु जो गिद्धिमुवेइ तिव्वं, अंकालिनं पावइ से विणासं । रागाउरे चडिसविभिन्नकाए, मच्छे जहा श्रामिसभोगगिद्धे ॥१७॥ छाया:-रसेपु यो गृद्धिमुपैति तीब्रां, अकालिकं प्राप्नोतिस विनाशम् । रागातुरो बडिशविभिन्नकायः,मत्स्योयथाऽऽभिषभोगग्रुद्धः ३७ (17) One who becomes excessively fond of taste comes to an untimely ruin just as an 'impassioned fish' which be- .

·Mano Nigrah (109) ing fond of swallowing the bait gets its body pierced by the hook, मूलः-फासस्स जो गिद्धिमुवेइ तिव्वं, अकालिनं पावइ से विणासं। रागाउरे सीयजलावसन्ने, गाहग्गहीए माहिसे व ररणे ॥ १८ ॥ छाया:-स्पशेषु यो गृद्धिमुपैति तीनां अकालिकंपामोति सविनाशम्। रागातुरःशीतजलावसन्नः ग्राहगृहीतो महिष इवारण्ये ॥१८॥ (18) One who becomesexcessively fond of touch comes to an untimely ruin just as an impassioned buffalo which is caught by the crocodile being fond of diving in cold water, ॐ

·Kiryrantia gravachana
Chapter XVI
Awashyak Kratya
मूलः समरेसु अगारेसु संधीसु य महापहे।
एगो एगिथिए सद्धि, णेव चिट्ठ ण संलवे ॥१॥
छायाः समरेपु अगारपु, सन्धिषु च महापथे।
एक एकस्त्रिया साध, नैव तिटेन संलपेत् ॥ १॥
(1) In residences of low people, in places between
houses, on big roads, a single monk should not stand with
a single woman or speak to her.
मूलः-साणं सूइअंगावि, दित्तं गोणं हयं गयं ।
संडिब्भं कलहं जुद्धं, दूरओ परिवज्जए ॥२॥
छाया:-श्वानं सूतिको गां, दृप्तं गोणं हयं गजम् ।
संडिम्भं कलहं युद्धं, दूरतः परिवर्जयेत् ॥२॥
(2) Moving on his way, the monk should avoid from
& distance a dog, a recently delivered cow, an intoxicated
wild bull or horee or elephant, a play-ground, a quarrel or
a fight.
मूलः-एगया अचेलए होइ, सचेले प्रावि एगया।
एअं धम्महियं गचा, पाणी यो परिदेवए ॥३॥
छायाः-एकदाऽचलको भवति, सचेलको वाप्येकदा ।
एतं धर्म हितं ज्ञात्वा, ज्ञानी नो परिदेवेत ॥३॥

·Avashyak Kratya (111) (3) Some times a monk may be withont clothing:or sometimes, he may have it; knowing this to be a salutary rule, a wise man should not worry. मूलः-अक्कोसज्जा परे भिक्खू, न तेसिं पडिसंजले । सरिसो होइ चालाणं, तम्हा भिक्खू न संजले ॥४॥ छायाः-श्राक्रोशेत् परः भि, न तस्मै प्रतिसंज्वलेत् । सदृशो भवति बालानां, तस्माद् भिक्षुर्न संज्वलत् ॥४॥ (4) Others may abuse a monk; but the monk should not be angry with them in return; because in that case the monk becomes like a child, the monk should not get angry. मूलः-समणं संजयं दंतं, हणेज्जा को वि कत्थइ । नत्थि जीवस्स नासो त्ति, एवं पहिज संजए ॥५॥ छायाः-श्रमणं संयंत दान्तं, हन्यात् कोऽपि कुत्रचित् । नास्ति जीवस्य नाश इति, एवं प्रेक्षतं संयतः॥५॥ (5) if a man were to strike a self-restrained, self-controlled monk somewhere, the self-controlled monk should only think that there is no destruction of soul any time. मूल:-चालाणं अकामं तु, मरणं असई भवे । पंडिपाणं सकामं तु, उकोसेणं सई भवे ॥६॥ छायाः बालानामकामं तु, मरणमसकृद् भवेत् । पण्डितनां सकामं तु, उत्कर्षेण सकृद् भवेत् ॥६॥ (6) Ignorant persons experience death unwelcome to them ( by means of transmigration) several times. The wise monks however experience at the most only once the death which is but welcome to them.

·(142) Nirgrantha Pravachana मूलः-सत्थग्गहणं विसभनखणं च, जलणं च जलपवेसोया श्रणायारभंडसेवी, जम्मणमरणाणि बंधंति ॥७॥ छायाः-शस्त्रग्रहणं विषभक्षणं च, ज्वलनं च जलप्रवेशश्च । श्रानाचारभाण्डसेवी च, जन्ममरणानि बध्यते ॥ ७॥ (7) Use of weapons, eating poison, entrance into fire entrance into water and the use of forbidden articles are the things which tie down the man to births and deaths. मूलं:-अहं पंचहि ठाणेहि, जहि सिक्खा न लमई । थंभा कोहा पमाएणं, रोगेणालस्सएण य ॥८॥ छायाः अथ पञ्चभिः स्थानः, यैः शिक्षा न लभ्यते । स्तम्भात् क्रोधात् प्रमादेन, रोगणालस्येन च ॥८॥ (8) Proper Religious training is not obtained by five reasons; egoism, anger, carelessness, illness and laziness. मूलः-अह अट्टहिं ठाणेहि, सिक्खीसाले ति वुच्चइ । अहस्सिरे सया दंते, न य मम्ममुदाहरे ॥६॥ छायाः अथाष्टभिः स्थानः, शिक्षाशील इत्युच्यते । श्रहसनशीलः सदा दान्तः, न च मर्मोदाहरः ॥६॥ ( 9 ) Well, & man is said to be under Religious training by eight considerations-when, for example, he is submissive, invariably 'self-controlled, when he does not speak attacking another's vitals, when he is not without discipline, when he has no bad discipline, when he is not greedy,when he does not get enraged and when he is devoted to truth. मूलः नासीले न विसीले अ, न सिधा अइलोलुए। अक्कोहणे सच्चरए, सिमखासीले ति बुच्चइ ॥१०॥ .

·Awashyak Kralga
(118)
जे लक्खणं सुविण पउंजणाणे,
निमित्तकोऊहलसंपगाढे।
कुहेडविजासवदारजीवी,
न गच्छइ सरणं तम्मि काले ॥११॥
छायाः नाशीलो न विशीलः, न स्यादति लोलुपः।
श्रकोधनः सत्यरतः, शिक्षाशील इत्युच्यते ॥३०॥
यो लक्षणं स्वमं प्रयुम्जानः, निमित्तकोतूहलसप्रगाढः ।
कुठेटकविद्यास्रवद्वारजीवी, नगच्छति शरणं तस्मिन् काले ११
(10-11) At that time (in hell) there is no refuge
found by a man who practised ominology and dream-lore
who was deeply engagod in avgury and superstition, and
mbo maintained his self by the sinful practice of magic
rites.
मूलः-पडंति नरए घोरे, जे नरा पावकारिणो ।
दिव्वं च गई गच्छंति, चरित्ताधम्ममारियं ॥१२॥
छाया:-पतन्ति नरके घोरे, ये नराः पापकारिणः ।
दिव्यां च गति गच्छन्ति चरित्या धर्ममार्यम् ॥ १२ ॥
( 12 ) Those persons that commit sins fall in dreadful
hell, while those that follow the noble religion go to divine
residences.
मूलः-बहुअागमविरणाणा, समाहिउप्पायगा य गुणगाही।
एपण कारणेणं, अरिहा भालोयणं सोउं ॥ १३ ॥
छाया वहुवागमविज्ञानाः, समाध्युत्पादकाश्च गुणग्राहिणः।
एतेन कारणेन, अहाँ पालोचनां श्रोतुम् ॥ १३ ॥

·(114) Niigrantha Prayaebaja ( 13 ) Mon wbo are well versed in the study of scriptures, who produce righteousness in others and who appreciate merit, are the fit persons to hear the sacred sermon by virtue of these reasons. मूल:-भावणाजोगसुद्धप्पा, जले णावा व आहिया। नावा व तोरसम्पन्ना, सव्वदुक्खा तिउट्ठइ ॥१४॥ छायाः भावना योगशुद्धात्मा, जले नौरिवाख्याता। नौरिव तीरसम्पन्ना, सर्वदुःखात् त्रुध्यति ।। १४ ॥ . ( 14 ) A man, whose soul is purified by the practice of blessed thoughts is compared to a ship in water, he gets beyond all troubles like the ship reaching the coast. मूलः-सवणे नाणे विएणाणे, पच्चक्खाणे य संजमे । अणाहए तवे चेववोदाणे, अकिरिया सिद्धी ॥१५॥ छाया:-श्रवणं ज्ञान विज्ञानं प्रत्याख्यानं च संयमः। अनाश्रव तपश्चैव, व्यवदानमक्रिया सिद्धि ॥१५॥ ( 15 ) Perfection results from the following, in gradual order: hearing, knowledge, realization, renunciation, restraint, abstinence from sinful actions, penance, removal of past actions, and lastly perfect inactivity, मूल:-श्रवि से हासमासज, हंता दीति मन्नति । अलं वालस्स संगण, वरं वड्ढति अप्पणो ॥१६॥ छायाः अपि स हास्यमासज्य, हन्ता नन्दीति मन्यते । अलं वालस्य सङ्गेन, वैरं वर्धत अात्मनः ॥६॥ ( 16 ) A man for merry-making kills animals and gets ·Awasbyak Kratya (118) pleasure thoro by. Have no contact with such an ignorant fool who simply increases bis sinfulness. मूलः-श्रावस्सय अवस्सं कराणिज्ज,धुवनिग्गहोचिसोहीश्र। अभयछकवग्गो, नानो पाराहणा भग्गो।॥१७॥ छायाः अावश्यकमवश्यं करणीयम, ध्रुवनिग्रहः विशोधितम् । अध्ययनपटकवर्गः, ज्ञेय अाराधना मार्गः ॥ १७ ॥ (17) Neceseary ritual, decessary duty, destroyer of rorldly life. purification, collection of six lessons, right judgment, search for liberation and path of liberation are also other names of 'arasyaka.' मूलः-सावजजोगविरई, उकित्तण गुणवो चपडिवत्ती। खलिअस्स निंदणा, वणतिगिच्छ गुगधारणा चेव १८ काया:-सावद्ययोग विरतिः, उकीर्तनं गुणवतश्च प्रतिपत्तिः, स्खलितस्य निन्दना, व्रणचिकित्सा गुणधारणा चैव ॥३॥ ( 18 ) Abstinence from sinful actions, praise of prophets, respect to monks of superior merit, denouncement of error, treatment of wound and cultivation of Ascetic merit, are the six topics of the monk's Avasyaka or necessary Ritual. मूलः-जो समो सव्वभूएसु, तसेसु थावरेसु य । तस्स सामाइयं होइ, इइ केवलिभासियं ॥१६॥ छाया: यः समः सर्वभूतेपु, ब्रसेपु स्थावरेपु, च । तस्य सामायिक भवति, इति केवलिभापितम् ॥ १६ ॥ (19) The Omniscient Monk declared that the monk's course of duties can be practised by one who is alike to all living beings-immovable as well as moyable, ·Mis) Nirgrantha Prayachane मूला-तिरिणय सहस्सा सत्त सयाई, तेहत्तरं च ऊसासा। एस मुहुत्तो दिवो, सव्वेहि अणंतनाणीहिं ॥२०॥ छाया: त्रीणि सहस्राणि सप्तशतानि, त्रिसप्ततिश्च उच्छासः। एषो मुहूत्तौ दृष्टः, सर्वैरनन्त ज्ञानिभिः ॥२०॥ ( 20 ) Three thousand seven hundred and seventy three breaths are said to make one Muhurta by men of Unbounded Knowledge. ( 77 Lavas make one Muhurta and 49 breaths make one Laya. ) O

·EPunericlinux
Hirgrantia
Chapter XVII
Narka-Swarga Nirupana
मूलः-नेरइया सत्तविहा, पुढवीसु सत्तसू भवे ।
रयणाभासकराभा, चालुयाभा य आहिश्रा ॥१॥
पंकामा धूमाभा, तमा तमतमा तहा ।
इइ नेरइया एए, सत्तहा परिकित्तिया ॥२॥
छायाः नैरायिकाः सप्सविधाः, पृथिवीपु सप्तसु भवेयुः।
रत्नभा शर्कराभा, वालुकाभा च श्राख्याता ॥१॥
पक्षामा धूमाभा, तमः तमस्तमः तथा।
इति नैरयिका एते, सप्तधा परिकीर्तिताः ॥२॥
(1-2) There are seven kinds of hell-beings occupy-
ing the seven rogions designated as Katnabba, Sarkarabba,
Valukabla, Pankabha Dhumabha, Tamn and Tama.Tama,
The hell-beings are thus described to be of seven kinds.
मूलः-जे केइ चाला इह जीवियट्ठी,
पावाई कम्माइं करंति रुदा ।
ते घोररूवे तामसंधयारे,
तिव्वाभितावे नरए पडति ॥३॥
छाया:-ये केऽपि वाला इह जिवितार्थिनः,
पापानिकर्माणि कुर्वन्ति रुद्राः।
ते घोररूपे तमिसान्धकारे,
तीनाभिताप नरके पतन्ति ॥३॥

·(118) Nirgrantha Pravachana ( 3 ) Those cruel and ignorant persons, who, with & desire to live here commit sinful deeds, fall down into the terrifichell which is full of pitchy darkness and intenso suffeirng. मूल:-तिव्वं तसे पाणिणो थावरे या, जे हिंसती आयसुहं पडुच्च । जे लूसए होइ अदत्तहारी, ण सिक्खती सेयविस्स किंचि ॥४॥ , , छायाः-तीनं त्रसान् प्राणिनः स्थावरान वा, यो हिनस्ति आत्मसुखं प्रतीत्य । यो लूपको भवन्ति अदचहारी, न शिक्षते सेवनीयस्य किन्चित् ॥४॥ ( 4 ) He who for his own pleasure, mercilessly kills movable and immovable living beings, who injures life or who takes what is not given, knows nothing of the prescribed practiceable path. मूल:-छिदति चालस्स खुरेण नक, उठे वि-छिदति दुवेवि करणे । जिभ विणिकस्स विहत्थिमित्तं, तिक्खाहिसूलाभितावयंति ॥५॥ छाया:-छिन्दन्ति बालस्य चरेण नासिकाम, औष्ठावपि छिन्दन्ति द्वावपि कणौ। जिह्वां विनिप्कास्य वितस्तिमात्र, तीचणैः शूलादभितापयन्ति ॥५॥ (5) The persons in charge of hell cut off by razors the nose of the sinners, they cut off their lips and both ·Narta-Swarga Nirupana (119) the eare; they pull their tongues out to a span's length and heat it by sharp iron rods. मूलः-ते तिप्पमाणा तलसंपुडं व्ब, राइंदियं तत्थ थणंति वाला। गलंति ते सोणिप्यमंसं, पज्जोइया खारपइद्धियंगा ॥ ६ ॥ छायाः ते तिप्पमाना तलसम्पुटइव, रानिन्दिवा तन्त्र स्तनन्ति वाला। गलन्ति ते शोणितपूतमांस, प्रयोनिता ज्ञार प्रदिग्धांगाः॥६॥ (6) Those sinners dripping thith blood remain crying there night and day like collections of palm leaves. Hented with firo and having their body smeared with salt, they drop blood, matter and flesh. मूलः-रुहिरे पुणो बच्चसमुस्सिथंगे, भिन्नुत्तमंगे परिवत्तयंता । पयंति ण णेरइए फुरते, सजीवमच्छे व अयोकचल्ले ॥ ७ ॥ छाया:-रुधिरे पुनो वर्चः समुच्छ्रिताङ्गान्, भिन्नात्तमामान परिवर्तयन्तः । पचन्ति नैरथिकान् फुरतः, सजीवमत्स्यानिवायः कटाहे ॥७॥ (7) Again those persons in charge of hell turn round and round and cook, like living fishes in an iron caldron, in their blood those sinners whose heads are broken and whose limbs are filled up with ordure. मूल:-नो चेव ते तत्थ मसभिवंति, ण मिज्जती तिब्वाभिवेयणाए। .

·(120) Kirgrantha Pravachana तमाणुभागं अणुवेदयंता, दुक्खंति दुक्खी इह दुक्कडेणं ॥८॥ छाया:-नो चैव ते तत्र मषीभवंति, न प्रियन्ते तीवाभीवेदनाभिः। तदनुभागमनुवेदयन्तः, दुःखयन्ति दुःखिन इह दुष्कृतेन ॥ ८ ॥ ( 8 ) But the sinners are not reduced to asbes there, nor, they die there out of severe pange. Undergoing these punishments those miserable wretches remain suffering there for their misdeeds done here. भूल:- अच्छीनिमिलियमेत्त, नंत्थि सुहं दुक्खमेव अणुवद्धं । नरए नेरइयाणं, अहोनिस पच्चमाणाणं ॥ ६ ॥ छायाः-अक्षिनिमीलितमात्रं, नास्ति सुखं दुःखमेवानुबद्धम् । नरके नैरयिकाणाम्, अहर्निशं पच्यमानानाम् ॥६॥ (9) The hell beings tormented night and day do not get pleasure in the bell even for as short & time as the winking of the eyes takes; there is missiy alone there. मूलः-अइसीयं श्रइउण्हं, अइतरहा अइक्खुहा । अईभयंच नरएनेरयाणं, दुक्खसयाई अविस्सामं १० छाया:-अतिशीतम् अत्युष्णं, अतितृषाऽति सुधा । अतिभयं च नर के नैरयिकाणाम्, दुखशतान्यविश्रामम् १० ( 10 ) In the hell,the hell-beingssuffer from extremities of cold and heat, excessive thirst and hunger, excessive fear and ceaseless sufferings in hundreds.

·Narka-Swarga Nirap na (121) मूलः-जं जारिसं पुवमकासि कम्म, तमेव आगच्छति संपराए । एगंतदुक्खं भवमज्जणित्ता, वेदति दुक्खो तमणंतदुक्ख ॥ ११ ॥ छायाः-यत्यादृशं पूर्वमकार्षीत् कर्म, तदेवागच्छति सम्पराये। एकान्त दुःखं भव मर्जयित्वा, वेदयन्ति दुःखिन स्तमनन्तदुःखम् ॥ ११ ॥ ( 11 ) Matorer deed a man hug done in his former lifo. comes over to him in the cycle of worldly life; having got a life of unmixed miserics, the miserable vidners suffer the endless prin. मूलः-जे पावकम्मेहि धणं मासा,समाययंती अमई गहाय। पहाय ते पासपयट्टिए नरे, वेराणुवद्धानरयं उर्विति१२ छाया:-ये पाप कर्म भिर्धनं मनुप्याः, समार्जयन्ति श्रमतिं गृहीत्वा । प्रदाय ते पाशप्रवृत्ताः नराः, वैरानुबद्धा नरकमुपयन्ति ॥१२॥ ( 12 ) Those persons who, sticking to wrong principles acquire wealth by sinful deods, lose it being caught up in snares ( of temptations ) and finally go to hell being attended with horrible sin. मूल:- एयाणि सोच्चा गरगाणि धीरे, न हिंसए किंचण सन्चलोए। एगंतदिट्ठी अपरिग्गहे उ, बुझिज लोयस्स वसं न गच्छे । १३ ॥

·• 129) Nirgrantia Pravachane छायाः एतान् श्रुत्वा नरकान् धीरः, नहित्यात् कन्चन सर्व लोके। एकान्त दृष्टिरपरिग्रहस्तु, वुध्वा लोकस्य वंश न गच्छेत् ॥ ३॥ (13) Having heard these accounts of hell, a wise mar does not injure anybody in the world. Having got the right belief and having no property he should know the world and should not go under its sabjugation. मूलः-देवा चउबिहा वुत्ता, ते मे कित्तयो सुण । भोमज वाणमन्तर, जोइस वेमाणिया तहा ॥१४॥ छायाः देवाश्चतुर्विधा उक्ताः, तान्मे कीतयतः ऋणु । भौमया व्यन्तराः, ज्योतिषका वैमानिकास्तथा ॥ ४ ॥ ( 14 ) Hear me as I am describing the four kinds of gods- Bhaumeyas, ( temple residents ) Vyaptaras (sylvan deities) Jyotiskas ( luminaries ) and Taimarikas ( ethereal gods } मूलः-दसहा उ भवणवासी, अट्टहा वणचारिण। पचविहा जोइसिया, दुविहा वेमाणिया तहा ॥१५॥ छायाः-दशधा तु भवनवासिनः, अष्टधा वन चारिणः। पन्चविधा ज्योतिप्काः, द्विविधा वैमानिकास्तथा ॥ १५॥ (15) Bhaumeyas are ten iold, Vyantares eight fold; Jyotiskas firefold; while the Paimanikas are tiro fold, मूलः-असुरा नागसुवरणा, विजू अग्गी वियाहिया। दीवोदहि दिसा वाया, थरिणया भवणवासियो ॥१६॥ छायाः असुरा नागाः सुवर्णाः, विद्यतोऽग्रयो व्याख्याताः। द्वीया उदधयो दिशो वायवः स्खनिता भवनवासिनः॥६ '/ ·Narka-Swarga Nirupana (128) ( 16 ) Ten kinds of Bhaumeyas or Bhavanapati gode are Asura, Naga, Suvarna, Vidyut, Agni, Dvipa, Udadhi Disa, Vuta Stanita, मूलः-पिसाय भूय जक्खा य,रक्खसा किन्नरा किं पुरिसा। महोरगा य गंधव्वा, अठविहा वाणमन्तरा ॥१७॥ छायाः-पिशाचा भूता यक्षाश्च, राक्षसाः किन्नराः किं पुरुषाः । महोरगाश्च गन्धर्वाः, अष्टविधा व्यन्तराः॥ १७ ॥ ( 17 ) The eight kinds of Vyantaras are Pisaca, Bhuta, Yaksa, Raksasa, Kinnara, Kimpurusa, Mahorage. and Gandharva. मूल:-चन्दा सूरा य नक्खत्ता, गहा तारागणा तहा। ठिया विचारिणो चेव, पंचहा जोइसालया ॥ १८ ॥ छायाः-चन्द्राः सूर्याश्च नक्षत्राणि, ग्रहास्तारागणास्तथा । स्थिरा विचारिण श्चैव, पंचधा ज्योतिरालयाः॥१८॥ ( 18 ) Denizens of luminous regions, moving in the sky, are moons, suns, Naksatras (or asterisms) planets and stars. मूलः-चेमाणिया उ जे देवा, दुविहा ते वियाहिया। कप्पोवगा य बोद्धव्वा, कप्पाईया तहेव य ॥१९॥ छायाः वैमानिकास्तु ये देवाः, द्विविधास्तै व्याख्याताः। कल्पोपगाश्च बोद्धव्या, कल्पातीतास्तथैव च ॥१६॥ 19 ) Those gods who are residents of Heavens are primarily of two kinds-Kalpopage. (residents of the 12 kalpas ) and kalpatit a (residing above the kalpas).

·(124)
Nirgrantha Pravachana
मूलः-कप्पोवगा चारसहा, सोहम्मीसणगा तहा।
सणंकुमारमाहिन्दा, चम्भलोगा य लंतगा ॥२०॥
महासुक्का सहस्सारा, आरण्या पाण्या तहा।
आरणा अच्चुया चेव, इइ कप्पोवगा सुरा ॥२॥
छाया:-कल्पोपगा द्वादशधा, सौधर्म शानगास्तथा।
सनत्कुमारा माहेन्द्राः, ब्रह्मलोकाश्च लान्तका ॥२०॥
महाशुक्राः सहस्त्राराः, प्रानताः प्राणतास्तथा ।
श्रारणा अच्युताश्चैव, इति कल्पोपगाः सुरा ॥ २१ ॥
-
(१0-21) The kalpopagas are of 12 kinds-respectively
belonging to the 12 kalpas-Saudharma, Isana, Sanatku-
mara, Mahendra, Brahmaloka, Lantaka , Mabasukra, saha-
srara, Anata, Panata, Arana and Acputa.
मूल:-कप्पाईया उजे देवा, दुविहा ते वियाहिया।
गेविज्जाणुत्तरा चेव, गेविज्जानवविहा तहिं ॥२२॥
हेट्ठिमा हेट्ठिमा चेव, हेट्ठिमा मज्झिमा तहा।
हेट्ठिमा उवरिमा चेव, मज्झिमा हेट्ठिमा तहा ॥२३॥
मन्भिमा मज्झिमा चव, मज्झिमा उवरिमा तहा।
उवरिमा हेट्ठिमा चेव, उवरिमा मज्झिमा तहा ॥२४॥
उवरिमा उवरिमा चेव, इय गेविजगा सुरा ।
विजया वेजयंता य, जयंता अपराजिया ॥ २५॥
सम्वत्थसिद्धगा चेव, पंचहाणुत्तरा सुरा।
इइ वेमाणिया, एएऽणेगहा एवमायश्रो ॥ २६ ॥
छाया:-कल्पातीतास्तु ये देवाः, द्विविधाते व्याख्याताः।
अवेयका अनुत्तराश्चैव, अवेयका नवविधास्तत्र ॥ २२ ॥

·Narka-Swarga Nirapana (125) अधस्तनाधस्तनाश्चैव, अधस्तनामध्यमास्तथा । अधस्तनोपरितनाश्चव, मध्यमाऽधस्तनास्तथा ॥२३॥ मध्यमा मध्यमाश्चैव, मध्यमोपरितनास्तथा । उपरितनाऽधस्तनाश्चव, उपरितनमध्यमास्तथा ॥२४॥ उपरितनोपरितनाश्चैव, इति ग्रैवेयकाः सुरा। विजया वैजयन्ताश्च, जयन्ता अपराजिताः ॥२५॥ सवार्थसिद्धकाश्चैव, पंचधाऽनुत्तराः सुराः । इति वैमानिका एते, अनेकधा एवमादयः ॥२६॥ ( 22-26 ) The kalpatita gods are of two kinds-Graiveya. ( Belonging to the neck of the Heaven ) and Anuttara ( having no other gods occupying higher regions ). Out of these two, the Graiveyagods are of nine kinds-the lowest, the middle low, the upper low, the lower middle, the central, the upper middle, the lower high, the middle high and the highest. The Anuttara gods are vijaya, vaijayanta, Jayanta, Aparajita, Sarvarth Siddhaka. These are the Vaimunika gods ( denizens of heaven ) divided in many ways is given above. मूलः-जेसिं तु विउला सिक्खा, मूलियं ते अइत्थिया । सीलवंता सवीससा, अदीणा जंति देवयं ॥२७॥ छाया:-येपां तु विपुला शिक्षा, मूलकं तेऽतिक्रान्ताः । शीलवन्तः सविशेपाः, अदीना यान्ति देवत्वम् ॥ २७ ॥ ( 27 ) Those monks who have a pre-eminent training and who as a consequence transcend their original condition cheerfully attain to the Heavenly condition being possessed of monk's character and excellent virtues .

·(126)
Nirgrantha Pravachana
मूलः-विसालिसेहिं सीलेहिं, जक्खा उत्तरउत्तरा।
महासुक्का वदिप्पंता, मण्णता अपुणञ्चवं ॥२८॥
अप्पिया देवकामाणं, कामरूवविउविणो ।
उड्ढं कप्पेसु चिट्ठति, पुब्वा वाससया चहू ॥ २६ ॥
छायाः-विसदृशैः शीलैः, यक्षा उत्तरोत्तराः।
महा शुक्रा इव दीप्पमानाः, मन्यमाना अपुनश्चैवम् ॥२८॥
अर्पिता देवकामान, कामरुपवैक्रेपिणः ।
ऊवं कल्पेपु तिष्ठन्ति, पूर्वाणि वर्ष शतानि बहूनि ॥२६॥
(28-29 ) These yaksas with a variety of virtues occupy
the various higher and higher regions; they shine
like great luminaries and expect no fall; obtaining heaven-
ly pleasures and assuming the forms they choose they
remain high in the heavens for many hundreds of Purva
.years.
भूलः-जहा कुसग्गे उदगं, समुद्देण समं मिणे ।
एवं माणुस्सगा कामा, देवकामाण अंतिए ॥३०॥
छायाः-यथा कुशाग्रे उदकं, समुद्रेण समं मिनुयात् ।
एवं मानुष्यकाः कामाः, देवकामानामन्तिके ॥३०॥
(30) Just as a water drop on the blade of grass is
to the ocean in measurement, similarly there are human
pleasures when placed near heavenly pleasures for the
sake of comparison
मूलः-तत्थ ठिच्चा जहाठाणं, जक्खा पाउपखए चुया ।
उति माणुसं जोणि, से दसंगेऽभिजा यई ॥३१॥
खिंत वत्थु हिरगणं च, पसवो दासपोरुसं ।
चंत्तारि कामखंधाणि, तत्थ से उववज्जई ॥३२॥

·Narga-Swarga Nirupana (120) मित्तवं नाइवं होइ, उच्चगोए य वरणव । अप्पायंके महापरणे, अभिजाए जसावले ॥ ३३॥ छायाः तत्र स्थित्वा यथास्थानं, यक्षा श्रायुः क्षये च्युताः। उपयान्ति मानुषर्षी योनि, स दशांगोऽभिजायते ॥३१॥ क्षेत्र वास्तु हिरण्यञ्च, पशवो दास पौरुषम् । चत्वारः कामस्कन्धाः, तत्र स उत्पधते ॥३२॥ मित्रवान् ज्ञातिवान् भवति, उच्चैगोत्रो वीर्यवान् । अल्पातको महाप्राज्ञः, अभिजातो यशस्वी वली ३३ (31) Having remained there at their respective places. the yaksas fall down at the termination of their life and are born as human beings who are complete in ten respects given below. They are (1) born in families where there are found the four pleasure-producing thnigs (a) field and house (b)gold (c) cattle and (d) slaves and servants. Thay are also poss9859d of (2) friends (3) caste ( 4 ) good fumily ( 5 ) complexion; and they are (6) health (7) highly intelligent (8) noble (9) famous and ( 10 ) powerful.

·Kixgrautina Lxxvxchaux
Chapter XVIII
Mox-Swarupa
मूला-आणाणिद्देसकरे, गुरुणमुववायकारए ।
इंगियागारसंपन्नें, से विणीए ति बुच्चई ।। १ ।।
: छायाः श्राज्ञानिर्देशकरः, गुरुणामुपपातकारकः ।
इंगिताकारसम्पनः, स विनीत इत्युच्यते ॥१॥
(1) A monk who follows the order and command
ments who gives proper respect to elders, and who does
according to his (i. e. the teacher's) gestures and moods is
the disciplined monk.
मूलः-अणुसासिनो न कुप्पिज्जा, खति सेविज्ज पडिए ।
खुडेहिं सह संसग्गि, हासं कीडं च वज्जए ॥२॥
छायाः अनुशासितो न कुप्येत्, शान्ति सेवेत पण्डितः
सुद्रेः, सह संसर्ग हास्य क्रीडां च वर्जयेत् ॥२॥
2) When reprimanded, the wise monk should not
get angry;
but he should have forbearance. He should
avoid company, Jokes and play with mean persons.
मूलः श्रासणगो ण पुच्छेजा,णेव सेजागो कयाइवि।
श्रागम्मुक्कुडुलो संतो, पुच्छेज्जा पंजलीउडो॥३॥
भायाः श्रासनगतो न पृच्छत, नैव शव्यागतः कदापि च ।
श्रांगम्य उत्कुटुका सन्, पृच्छेत् प्रान्जलिपुटः ॥३॥

·Narka-Swarga Nirupada
(129)
(3) He should not ask questions sitting on his seat
or bed; getting up from his seat and sitting on his kneels
he should put questions to the preceptor with folded
hands.
मूलः-जं मे बुद्धाणुसासंति, सीएण फरुसेण वा।
मम लाभोत्ति पेहाए, पयो तं पडिस्सुणे ॥४॥
छायाः यन्मांबुद्धा अनुशासन्ति, शीतेन परुपेण वा ।
मम लाभ इति प्रेक्ष्य, प्रयतस्तत् प्रतिशृणुयात् ॥४॥
(4) He should carefully listen to the preceptor think-
ing that whatever the learned teachers would teach in
mild or harsh language is conducive to his own benefit.
CORRECTION
The pages 129 to 136 are marked as" Karka-Swarga
Nirupana " by mistake. The marking line should be
" Mox-Swarupa
purity-
मूल:-अभिक्खणं कोही हवइ, पबंधं च पकुव्वई।
मेत्तिज्जमाणो वमइ, सुयं लभ्रूण मज्जई ॥ ६॥
अवि पावपरिक्खेवी, अवि मित्तसु कुप्पई।
सुप्पियस्सावि मित्तस्स, रहे भासइ पावगं ॥७॥
पइएणवाई दुहिले, थद्धे लुद्धे अणिग्गहे।
असंविभागी अवियत्ते, अविणीए त्ति वुच्चई ॥८॥

·(180)
Kirgrantha Prayacäane
छाया अभीषणं क्रोधी भवति, प्रवन्धं च प्रकरोति ।
भैत्रीयमाणो बभति, श्रुतं लब्ध्वा माद्यति ॥६॥
थपि पापपरिक्षेपी, अपि मित्रेभ्यः कुप्यति ।
सुप्रियस्यापि मित्रस्य, रहसि भापते पापकम् ॥७॥
प्रकीर्णवादी द्रोहशीलः, स्तब्धी लुब्धोऽनिग्रहः।
असंविभाम्यनीतिकर, अविनयीतत्युच्चते ॥ ८॥
( 6-8 ) He is an undisciplined monk whu often becomes
excited, and continues wrathful, who despises friendly
advice and becomes proud of his seriptoral knowledge.
Ele finds serious fault with others, he gets angry with
friends. Ele secretly talks ill of his dear friend even; be
is irrelevant in talk, malicious egoistical, greedy and
uncontrolled; he does not partake wită others what he
has and is ambiguous in his talk.
मूलः-अह पएणरसहिं ठाणेहि, सुविणीए त्ति वुच्चई।
नीयाविती अचवले, अमाई अकुऊहले ॥ ६ ॥
अप्पं चाहिंक्खिवई, पबंधं च न कुब्बई।
मेत्तिज्जमाणो भर्यई, सुय लडु न मज्जई ॥१०॥
न य पावपरिक्खेवी, न य मित्तेसु कुप्पई।
अप्पियस्सावि मित्तस्स, रहे कलाण भासई ॥११॥
कलहडमरवज्जए, वुद्ध अभिजाइए।
हिरिमं पडिसली, सुवणीए ति वुच्चई ॥१२॥
छायाः अथ पन्च दशभिःस्थानः, सुविनीत इत्युच्यते ।
नीचवृत्यचपलः, श्रमाय्यकुतूहलः॥६॥
अल्पं चं अंधिक्षिपति, प्रवन्धं च न करोति ।
मैत्रीपमाणो मजते, श्रुतं लब्ध्वा न माद्यति ॥१०॥

·*Alarka-Swarga Nirupana (181) न च पापपरिक्षेमी, न च मित्रपुः कुप्यति । अप्रियस्यापि मित्रस्य, रहसि कल्याणं भापते ॥११॥ कलहडमरवर्जकः, बुद्धोऽभिजातकः । होमान् प्रतिसलीनः, सुविनीत इत्युच्यते ॥ १२ ॥ ( 9-12 ) A monk is called well dieciplined by virtue of the following fifteen characteristica: he is humble, steady, andeceitful and aptempted, be rarely censores others be does not continue wiathful; he is devoted to his friends, be does not become proud of his learning, he does not mischievously find fault with others and be never gets angry with friends. He privately talks well of his friends who may not be dear to him. He avoids quarrels, and fights, he is enlightened, polite, humble rand quiet. मूलः-जहा हिअग्गी जलणं नमसे, नाणाहुई मंतपयाभिसत्तं। एवायरियं उवचिट्ठइज्जा, अणतनाणोवगो वि संतो॥१॥ छायाः-यथाहिताग्निवलनं नमस्थति, नानाऽऽहुतिमंत्रपदाभिषिक्तम् । एवमाचार्यमुपतिष्ठेत, अनन्तज्ञानोपगतोऽपि सन् ॥१३॥ . ( 13 ) Just as a fireworshipper would bow down to fire served with various oblations end vedio hymns, similarly a monk, although poszczeed of infinite knowledge, should, nevertheless, wait upon his preceptor.

·(182) Nirgrantha Pravachana मूल:-श्रायरियं कुवियं णच्चा, पतिएण पसायए । विझवेज्ज पंजलीउडो, वइज्ज ण पुणुति य ॥१४॥ छाया:-प्राचार्य कुपितं ज्ञात्वा, प्रीत्या प्रसादयेत् । विध्यापयेत् प्राञ्जलिपुटः, वदेन पुनराित च ॥ १४ ॥ ( 14 ) If he sees his preceptor angry, he should please him by his affection, appease him with folded hands and say he would not repeat the act. . . .. मूलः-णच्चा णमइ मेहावी, लोए कित्ती से जायइ। हवइ किच्चाण सरणं, भूयाणं जगई जहा ॥१५॥ छाया: ज्ञात्वा नमति मेधावी, लोके कीर्तिस्तस्य जायते। भवति कृत्यानां शरणं, भूतानां जगती यथा ॥ १५ ॥ ( 15 ) By his learning the intelligent monk becomes hnmble, his fame spreads in the world,he becomes a recepta. cle of good actions, as the earth is the resort of living beings. मूलः-स देवगंधव्वमणुस्सपूइए, चइत्त देहं मलपंकपुव्वयं । सिद्ध वा हवइ सासए, देवे वा अप्परए महिड्ढिए ॥ १६ ॥ छायाः-स देवगन्धर्व मनुष्य पूजितः, त्यक्त्वा देहं मलपङ्क पूर्वकम् सिद्धो भवति शाश्वतः, देवो वापि महर्द्धिकः ॥ १६ ॥ (16) such a monk who is honoured by gods, Gandhar- VAB and men, on, leaving his body which is fall of sins and dirt, becomes an eternally perfect one or becomes & god of - little impurity and great prosperity.

·Narka-Swarga Nirupana (138) मूलः-अस्थि एगं धुवं ठाणं, लोगग्गम्मि दुरारुहं । जस्थ नत्थि जरा मच्चू, वाहिणो वेयणा तहा ॥१७॥ छाया:-अस्त्येक ध्रुवं स्थानं, लोकाग्रे दुरारोहम् । यत्र नास्ति जरामृत्यू, व्याधयो वेदनास्तथा ॥१७॥ (17) There is only one place at the top of the world which is steady and difficult of access and where there is neither old age nor death, neither diseases nor sufferings. मूलः-निव्वाणं ति अवाहं ति, सिद्धी लोगग्गमेव य । खेमं सिवमणा वाहं, जं चरति महसिणो ॥१८॥ छायाः-निर्वाणमित्यवाधमिति, सिद्धिलौकाग्रमेव च । क्षेमं शिवमनावाधं, यच्चरन्ति महर्षयः॥८॥ ( 18 ) It is termed Nirvana ( Sent of perfect Bliss ) Abudha ( a region free from pain ), Siddhi ( place of per- Jection ). Lokagra ( top of the world ) kshema (place of eternal happiness). Siva (place of eternal bliss) and Anabadha ( a place free from obstructions ). This place the great sages reach. मूलः-नाणं च दंसणं चेव, चरितं च तवो तहा । एयं मग्गमणुप्पत्ता, जीवा गच्छंति सोग्गई ॥१६॥ छायाः-ज्ञानं च दर्शनं चैव, चरित्रं च तपस्तथा। एतन्मार्गमनुप्राप्ताः, जीवा गच्छन्ति सुगतिम् ॥१६॥ ( 19 ) Right knowledge, faith, conduct and penance these four form the Right path following which living being obtain bligeful state, ·(184) Nirgrantha Prayachada मूलः-नाणण जाणई भावे, दसणेण य सद्दहे। चरित्तेण निगिरहइ, तवेण परिसुज्झई ॥२०॥ छाया:-ज्ञानेन जानाति भावान्, दर्शनेन च श्रद्धत्ते । चारित्रेण निग्रहणाति, तपसा परि शुद्ध्यति ॥२०॥ (20) By right knowledge one knows the right things; by faith one believes in them; by conduct one checks the influx of karma, while by penance one becomes pare. मूला-नाणस्स सव्वस्स पगासणाए, अण्णाण मोहस्स विवज्जणाए। रागस्स दोसस्ल य संखएणं, एगंतसोधखं समुवइ मोक्खं ॥२१॥ छायाः-ज्ञानस्य सर्वस्य प्रकाशनया, अज्ञानमोहस्य विवर्जनया। रागस्य द्वेषस्य च संक्षयेण, एकान्तसौख्यं समुपैति मोक्षम् २१ ( 21 ) By the manifestation of perfect knowledge, by the avoid-ance of ignorance and delusion, by the destruction of love and hatred, one obtains Liberation which is full of pure happiness, मूलः-सव्वं तो जाणइ पासए य, अमोहणे होइ निरंतराए । अणासवे माणसमाहिजुत्ते आउक्खए मोक्खमुवेइ सुद्धे ॥२२॥ छायाः-सर्व ततो जानाति पश्यति च, श्रमोहनो भवति निरन्तरायः। अनानवी ध्यानसमाधियुक्तः, श्रायुःक्षये मोक्षमुपैति शुद्धः ॥२२॥ ( 22 ) ( After acquisition of omniscience ) he comes .

·Narka-Swarga Nirupena (188) to know and realize everything, becomes free from delusive, and obstructive karma be becomes free from the influx of karma and being possessed of meditation and equanimity, he secures liberation at the end of his life being absolately pura, मूलः-सुक्कमूले जहा रुक्खे, सिञ्चमाणे ण रोहति । एवं कम्मा ण रोहति, मोहणिज्जे खयंगए ॥ २३ ॥ छाया:-शुष्कमूलो यथा वृक्षः, सिन्चमानो न रोहति । एवं कर्माणि न रोहन्ति, मोहनीय क्षयंगते ॥२३॥ (23) Just as a tree with its roots dried up does not grow even thongh it is watered; similarly actions do not grow up when the Delusive karma is destroyed. मूलः-जहा दद्धाणं चीयाणं, ण जायंति पुर्णकुरा । कम्म वीएसु दड्ढेसु, न जायंति भवंकुरा ॥२४॥ छायाः यथा दग्धानामधुराणाम्, न जायन्ते पुनरंकुराः। कर्म वीजेपु दग्धेपु, न जायन्ते भवांकुराः ।। २४ ॥ (24) Just as no sprout shoot up when the seeds are burnt, similarly sprouts of worldly lify do not spring up when the seeds in the form of karna are burnt up, मूल:-कहिं पडिहया सिद्धा, कहिं सिद्धा पाइटिया । कहिं घोदि चइत्ता णं, कत्थ गंतूण सिज्मई ॥२५॥ छायाः-क्व प्रतिहताः सिद्धाः, क्व सिद्धाः प्रतिष्ठिताः। क्व शरीरं त्यक्त्वा, कुत्र गत्वा सिद्धयन्तिः ॥ २५ ॥ (25) Cautama. asks-what are the perfect souls ob. structed from? Where are the perfect soul established ? Where do they leave their bodies, and going where they get emancipated ?

·(188) Niegrantha Pravachana मूलः-अलोए पडिहया सिद्धा, लोयग्गे अपइट्टिया। इहं चोदि चइत्ता णं, तत्थ गंतूण सिज्मई ॥२६॥ छाया:-अलोके प्रतिहताः सिद्धाः, लोकाग्रे च प्रतिष्ठिताः। इह शरीरं त्यक्त्वा, तत्र गत्वा सिद्धचन्ति ॥ २६ ॥ (26) Answer:-" The perfect souls are obstructed from the non-world, they are firmly established at the top of the world, they leave their bods here and having gone there (i. e. to Sidhigati ) they become perfect. मूलः-अरूविणो जीवघणा, नाणदंसणसन्निया । अउलं सुहसंपन्ना, उवमा जस्स नत्थि उ ॥२७॥ एवं से उदाहु अणुत्तरनाणी, अणुत्तरदसी अणुत्तरनाणदसणधरे । अरहा णायपुत्ते भयवं, वेसालिए विवाहिए त्ति चमि ॥२८॥ छायाः-श्ररुपिणो जीवधनाः, ज्ञानदर्शनसंज्ञिताः । अतुलं सुखं सम्पन्नाः, उपमा यस्य नास्ति तु ॥२७॥ एवं स उदाहृतवान् अनुत्तरज्ञान्यनुत्तरदर्शी, अनुत्तर ज्ञानदर्शनधरः । अर्हन् ज्ञातपुत्रः भगवान्, वैशालिको विख्यातः ॥२८॥ (27-28) The perfect beings have no visible form; they are compact with life, they are designated Perfect Knowledge and Faith, and they are endowed with unparalleled happiness which has no comparison indeed" Sudharma concludes. Thus has said the Divine Arbat, the son of prince Siddhar-tbaka of the Joata clan who was famous as a resident of Vaiseli aad who was possessed of unexcelled knowledge, of uuexcelled faith, and of unexcelled knowledge and faith, ·Opinions of Eminents Scholars ON Hirgrunthu Elxanvncluanx 1. From Lala Kannomal M, A., Sessions Judge Dholpur. The book is of great importrnce both to ascetics and house-hollere, It deserves a place in every home, particularly in schools There it must be included in the curricula of studies. 2 From Pt Pyarekishanji Kaul, Late Diwan Sailanı State, Adrisor Jhabua State, at present Member Council, Udaipur ( Mewar.) The extensive use of this book will really produce an excellent result. I beartily wish for its wide-spread circu. lation, 3. From Kirtiprasad Jain B. A. LL, B., Vakil, High Court, Binoli, Meerut. All people interested in Dharma, particularly Jain brothers and sistors will derive full benefit from this book, 4. From Suraj Bhanuji, Vakil Shahpur Tah. sil, Burhanpur, District Nimar ( Berar.) This should be read by all Jains in the beginning 5. From Pt. Jugalkishoreji Mukhtar, Sarsawa, ·[2] t Certainly there is a.deed.of such a collection of fine and useful verses from the 'Agam Granthas.' The efforts of Muniji, in this direction, are really commendable: 6.Mahamahopadhyaya Dr. Ganga Nathi Jha, M. A., D. Litt., Vice-Chancellar, Allahabad University. " It will prove useful to all students of Jainism. 7. From Mahamnhopadhyaya Rai Bahadur Pt. Gaurisbanker Hiracband Ojba, Ajmer. This book is most useful not only to Jains but also to householders of other religious. 8. From Doctor P. L. Vaidya M. A.(Calcutta) D. Litt. ( Paris ) Professor of Sanskrit and Prakrit, Wadia College, Poona. This book is an essence of the moral teachings of Jain Dharm Shastras. I wish every Jain to make it a poiut to study deeply at least one chapter daily. 9. K, V, Abhyankar M. A., Professor of Sanskrit and Ardh-Magndhi, Gujrat.College, Ahmedabad... < . ; " The book is a masterly selection, of the most important topics from the Jain Siddhanta and deserves to be placed in the hands of scholars and University students.' 10. From K: J. Mashroowala, Ahmedabad, The book is of great service to the public.

·[3.] 11. Babu Ram Saksena M. A., D. Litt.. Professor of Sanskrit, Pali and Prakrit, Allahabad University. The selection has been judiciously made. 12. V. V. Mirashi, Professor of Sanskrit, Morris College, Naghur. " It presents in a handy form the best religious and pbilosophical Gathas' in the Jain canonical literature." 13. Pt. Ram Pratap Shastri,Retired Professor of Pali and Sanskrit, Gort. Morris College, Nagpar. « This book is the best of its kind and is a valdable addition to the Jain Literature. It is very useful not only to those who are deroted to Jain Philosoply but also to those who are interested in Jain, literature. The book is fitted to be prescribed as textbook for the University students desirous of studying Prakrit in the Intermediate and B. A. Examinations. ** 14. From Prof. Saraswati Prasad, Chaturvedi M, A. Vyakaranacharya, Kavyatirth, Morrigi College, Nagpur. Continued thinking 'on the moral discourses of this jewel among books is useful to the entire human society, because these belong to no particular creed or community but are universal. 15. From professor Shyam Sunderinl Chordiya ·M. A. Morris College, Nagpur. Muniji's translation is very simple, lucid aud impressive. 16. From Gopal Kesbava Garde M. A., Late Professor, Nagpur College, If in this way some seven or eight books of the Kind be published, many people will assuredly become familiar with Prakrit like the ordinary Sanskrit. 17. From Pt. Ram Swarup Shastri M. A, Professor of Sanskrit, Muslim University, Aligarh. “ Really the book is very useful to those who wish to get the solid Knowledge of jainism. This book may be taken as a textbook in the group of Pali and Prakrit languages. 18.From Nanda Lalji Kedar Nathji Dikshit B,A, M. C. P., Late Education officer, Baroda. The study and teaching of this book will prove very useful to the public. Jains and others are under great obligation to Muniji for such an excellent wurk of universal good. 19. From Govind Lal Bhatt M, A., Professor of Sanskrit, Baroda College, Baroda. "......... Can be utilised and committed to memory by all desirous of, understanding the real spirit of Jainism. 20, From Professer S,S, Bhawe, Baroda ·College, Baroda, The book will be useful to all those who are interested in the study of Jainian" 21. From Amritlalji Shivchandji Gopani M, A,, Barodn College, Baroda. This book is undoubtedly better than many books of our society. 22. From Prof. Keshavalal Himmnt Ram M. A., Baroda College, Baroda From the Jain Shastras, the compiler has produced lucidly and scholarly the essence of the Knowledge portaiping to this world and hereafter. I recommend it for a study to all those who have faith in Dharma., 23. From Pr.f A.N. Upadhye, Rajaram College, Kollnpur. It is a good selection from the metrical section of the Jain canon....... This book would be a good introduce tion to Jainism and to the extensive study of the canon 24. From Bool Chand M. A., Professor of History and Politics, Hindhu College, Delhi, “ This book epitomises the whole teaching of Lord Dabavira into one handy volume ., 25. From Lala Benaresi Das M. A. Ph. D., Oriental College, Lahore. Thore was a long-felt want for the production of a ·[6] work like Nirgrantb Pravachana by Swami Chauthmalji Not only the Jain society but also the entire Bindi-speaking world is indebted to Swamiji for this excellent contribution for universal good. 26. From Prof, Hisa Lal Rasik Das Kapdia, M. A., Bombay. The compiler and publisber deserve congratulations for this production of universal good. 27. From Prof. Shamba Dayal Yagyadbari M, A., Mabarana College, Udaipur The production of Nirgranth: Pravachona is of real service to Jain literature. 28. From Prof. Hiralal Jain M.A. LL.B, King Edward College, Amraoti, Berar. & glance through the book gave me great pleasure. It will.be of great help and convenience to those interested in History and literature, $ 29. From Prof. Ghasi Ram Jain M. SC, F. P. S. ( London ), Victoria College, Gwalior. A continued perural of this book will afford real peace to the Ego of the seeker after truth, 30 From Mohanlal M. An, F. T. S., Member of the League of Healers,late Inspector of Schools Professor of History, 'Kotab College. “ I have gone carefully through. the whole book and have found it decidedly superior to all similar works.

·[7] the householder who wishes to possess only one simple book on the elements of Dharma ought to purchase a copy of this invaluable work. It must have place in every home and library.' 31. From Manilal H. Udani. M, A. LL.B., Advocate Rajkot. The arrangement is excellent Many thunks are due to Learned luni Shree Chauthmalji Digharaj for preparing such a valuable book and putting it before the Public and which gives like Bhagwat Gita, the real substance of Jain Religion 82. From Dhiraj Lal K. Turkhia, Honorary Manager, Jain Gurukul, Beawar. It deserves to be read by students and people practising Jain Dharm. It must bave a place in the curricola of studies of Jain institutions. 33. From Shri Parmanandji B. A., Gurukul, Songarh, Oar literature has a great need of such books, You have done & well-merited and deserving service by bringing out this useful production within the easy access of the general pnblic for their spiritual advancement, 34. From Pt. Sbobba chandji Bharill, Nyayatirth, editor" Vir, " Jain Gurukul Beawar, The compilation deserves to be taught in schools. It has already been prescribed as a Text book in the Jain Gurukul, ·[%] 35. From Pt. Bhagwati Lalji 'Vidya Bhushan', State Publicity officer, Jodhpur. Every religious man slould have this book with him, Its deep study and contempletion will raise the Ego to a higher spiritual plane, It is a marvellous and unprecedeuted production containing the essence of Dharma, 36. From Bhupendra Suriji Maharaj, Bhinmal, Your effort for the object in view has been crowned with success. The book is very useful for the Jain society, 37. From Kantivijayaji Maharaj, Patan. The compiler Mahatma's labour is successful. 38. From Sumativijayaji Maharja, Gujranwala ( Punjab ) Your attempt is commendable. 39. From Pujya Shri Amolakh Risbiji. It deserves to be read by lecturers and people interest ed in Shastras. 40. From Fandit Muni Kavi Shri Nan Chandji. This collection of excellent jewels is of great service to the seekers after truth, It is on the whole, very beautiful, 41. From Pandit Müpi Shri Sobhag Chandraji. The compiler of the book has put the reading pablic ander great obligations, 42. From Pandit Muni Shri Trilok Chandji.

·[9] The book is very useful. I admire it respectfully, but, mbat I particularly feel, is that it may not be confined to a particular sect or place, 43. From MuniShri Atma Ramji Upadhyaya. It must be read by all desirous to obtain salvation. 44. From Vakta Muni Sobhagmalji. It is of great sorvice to those who are ignorant of Prakrit. 45. The leader Allahabad, May 28, 1934. " Duni Chauthmalji has gathered together here some of the gems of the teachings of Lord Mahavir. » 15th Dec,, 46. The Arjun, Delhi, 6tb, Nov., 1933. Among the Jain religious books worth reading, the compilation will occupy a high place, 47. The Venkateshwar Samachara, Bombay, 1933, This is a book of universal respect. All people desirous of quenching their thirst for true knowledge can profit thereby. 48. The Karmavir, Vol. 50, 17th. March, 1984. The compiler deserves praise for giving his work the shape of a didactive production like Gita compiling devotion, knowledge and renunciation, 49. The Bombay Samachara, 22nd, Jaly, 1933. It is equally useful to Jains and non-Jaing ·[10] 50. From Attar Sen Jain. Editor 'Deal-Bhakt', Meerat. This book deserves to be studied in every Jain family. 51. From Kamta Prasad Jain M. R. S. Editor “Vir, Aliganj, Eta. The book is really what its name implies. It is a collection from Shwetambari Anga Granthas and contains an essence of the Dharmic teachings of great Lords who were absolutely free from all sorts of bonds and attachments. 52. From Jogti Prasadji Jain, late editor' Jain Pradip', Deoband, U.,P. It would not be improper if I call this compilation by the name of Jain Gita. It is of universal good to all living beings. 53. The Jain Mabiladarsh, Surat, Vol. 12, No. 8 T'he verses of the book are at once fine and simple and wortby of contemplatiud, 1 54. The Digamber Jain, Surat, Vol. 26, No. 12. It is useful not only for Jains, but for the whole human Society. The didactic verses are useful and worth acceptance, 65. The Jain Mitra, Surat, 16th Nov., ''1933. The total number of quatrains is 377. All these deserve to be committed to memory, Digambari Juin brothers

·(11)
ahould also read them.
56. The Jain Jugat, Ajmer, October, 1933.
The is & beautiful collection of the didactic verses
from the Jain Sutras.
57, The' Vir' dated Mallhipur, the 16th,
November 1933, says:
No pains have been spared for the compilation of
these selections. The book deserves to be included in the
curricula of studies in Shwetambari schools,
58. The Jain-path Pradarsbak, Agra, 6th.
Sept., 1933,
Every Jain, after its perusal, should make it a point
of deelpy thinking upon it. It should extend enough to
reach the ears of non-Jains. It deserves & place in every
library.
59. The Jain Prakash, Bombay, 10th. Sept.,
1933,
The Duni sbri has churned out the butter from the
Agam literature and, like Gita, the production has been
divided into 18 cliapters,
60. The Jain Jyoti, Abmedabad. Vol. 3, No. 3,
This collection is undoubtedly very useful for daily
perusal
6), The Jivan Jyoti, Failana, July, 1934.

·[12]
This is an invaluable book of spiritual Knowledge. The
teachings are instructive and useful equally to Jains and
Non-Jains
RS

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