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·J. L. Jaini Memorial Series No VI
TIE SACRED BOOKS
OF THE
JAINAS
VOLUME IV
PURUS HARTHA-SIDO HYUPAYA
(JAINA PRAVACHANA RAHASYA KOSHA)
BY
SHRIMAT AMRITA CHANDRA SURI
EDITED
WITII AN INTRODUCTION, TRANSLATION, AND
ORIGINAL COUSIENTARIES IV ENGLISH
BY
AJIT PRASADA MA LLB
Adevalt tgh Court, Eulge Briana Iliga Cowl Faller Jorna One
Translator of Boyila rouhe #
प्रमचयोगात् मागुव्यपरोपण हिंसा।
PUBLISHED BY
ABHINANDAN PRASADA JINDAL BA
THE CENTRAL JAINA PUBLISHING HOUSE
AJITASINABI, LUCANOW, V P (INDIA)
1933

·LUCKOV:
PAINTED BY I D 6ΕΤΗ ΑΣ ΤΙΣ ΝΕ ΓΑΖss
1933

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·man 2

·TO
MOTHER AND BABY
I PRESENT
This introduction to, translation of, and
commentaries on
PURUSHARTHA SIDDHYUPAYA
A TREATISE OF HIGH AUTHORITY ON AHIMSA
THE ROOT-PRINCIPLE OF JAINISM
अहिंसा परमो धर्मः।
: 1

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·Table of Contents.
Page
Introduction
1-33
80-49
1
Synopsis
CHAPTER 1 Exposition of Purushirtha Siddhupisa
II Right Beliet
III, Right Knowledge
IV Night Conduct
of
16
.
.
Renunciation
70
Alphabetical Index of Sanskrit Slokas
General lader
Errata

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·AJIT PRASADA UN 1909) ·By the Publisher THE translation and commentaries, by the learned Editor, Mr Ajit Prasada, upperred in the pages of the Jaina Gazette in the years 1918 1917 Kumar Devendra Prasada Jaina of Arrah prepared a press copy, with great industry and 9 forms of the book had been printed by the Indian Press of Allahabad, when Kumar Sahib died suddenls in March 1921 These forms were unfortunately dimaged by white ants Its fresh publication was delas ed from year to year, through one reason or another From 1928 to 1020, Mr Ajit Prasada vis engaged in couducting and supervising a series of cases in the High Court at Patna, and at Calcutta Bombay, Hazaribagh, Ranch, Patna and elsewhere, in respect of Jaina places of pilgrimage at Sammed Shikhar, Rajgir and Paws puri In 19.99 and 1030 he had little time to spare from the responsible duties of his office as High Court Judge at Bikaner From 1080 he has been at Lahore conducting a large number of coniplicated First Appeals in the High Court, there, the conduct of which he took over to save Seth Prem Sagar, the son of his friend Dr Sir Moti Sagar, from the importunate demands of clients for return of fees already paid The publication fias thus been delayed till now I trust the expectunt and indulgent reader will pardon the delay I have much pleasure 11 mentioning the naines of my brothers, Vira Nandan Jindal and Kailash Bhushan Jindal, the former having assisted me in the preparation of the General Index, and the latter in arranging an alphabetical Index of the Sanskrit Slokas AJITASHRAM, LUCKNOW ADINANDAN PRASADA JIYDAL, BA, The 7th May, 1999 Publisher

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·दया धर्म का मूल है, पाप मूल INTRODUCTION. The Doctrine of Abimsa has been universally accepted, as a basic principle of all religions Gautam Buddha, has been called the Lord of Compassion The Allsh of the Muslims is called Al-Rahman and Al Raheem the Benificent, and the Merciful Das To, Kripalu, are the names giren to God by the Hindus "Thou shalt not hill" is one of the ten commandments in the Holy Bible Sage 'l ulsi Das, the immortal author of the Ramayana says अभिमान। तुलसी दया न बॉड़िये, जब लग घट में प्रान ।। "Compassion is the root of religion, pride the root of sin Do not give up compassion, O Tulsi, as long as breath is with in you The great Nishi Veda Vyas exclaims अष्टादशपुराणानां व्यासस्य वचनद्वयम् । परोपकार हि पुण्याय पापाय परपीडनम् ॥ "All the 18 Puranas have been condensed by Vyas un tiro phrases The good of others leads to religious merit, causing pain to others is sin Mahatma Gandhi in " Young India " dated the oth August 1981, says that " in trying to enforce in one's life the central tenching of the Geeta, one is bound to follow Truth and Ahimsa Perfect renunciation is impossible without perfect obsers ance of Ahimss in every shape and form " Through the successful efforts of Mahatma Gandhi in making non violence in word thought, and deed, the basis of all struggle for political liberty, freedom, and self government the word Ahimsa has acquired a world wide recognition An Abimsa League has been established in London seith branches elsethere world conference is being convened to devise means to stop war, which is against the basic principles of all religions A disarmament conference is being held by all the nations The great apostle of Ahimsa 1128 been respect ·year 1931 fully invited and heartıly welcomed by many leading Christian educational, and political bodies in England He was unable to accept an invitation from America, but he visited the continent, carrying the message of Ahimsa far and wide This apostle of Ahimsa is the first recipient of the Bronze Medal of the Community Church of New York for the most outstanding religious service in the world in the In queer contrast to all this, however we find that every religion, except Jainism, has permitted, approved of, and encouraged Himsa, the antithesis of Ahimsa, in various forms, and many have expressly sanctioned it and given at the name of Sacrifice, from the Latin Sacrificium to sanctify, to make sacred, and called it Yajon TFT from the Sanskrit root t to Worship, consecrate, give, make an oblation, sacrifice Animal Sacrifice The fundamental reason assigned for animal sacrifices by the Hebrews was that no one should appear before Jehova empty handed,(") just as it would be indecent to approach a king or a great man without some present, however trifling Homer teaches that gods and bings alike are persuaded by gifts Not only in Canaan, but among the Greeks, there is evidence that cereal oblations had a great place in early ritual, though afterwards they became second in importance to anı mal sacrifices, which yielded a more luxurious sacnficial ban quet With some people the idea of sacrifice is that the God has need of the worshipper and bis gifts, just as the worship per has need of the God and his help, and thus with a matterof fact business like people like the Romans, religion became very much a sort of bargain struck with the gods In general however, we find an extraordinary persistence of the notion that sacrifices do in some way afford a physical satisfaction to the deity The notion that the more ethereal elements of the sacri fice rise to heaven, the seat of the gods, in the savoury smoke that ascends from the sacrificial flame, was of later develop ment Among the Semites, sacrifices were not originally (1). Exodas xxul 15 ·burned The God was not seated aloft, but was present at the place of sacrifice inhabiting a sacred stone A refinement of the original usage was that the food, spread on the tables of the Gods, is eaten by his ministers, the priests to whom he is supposed to make over the enjoyment of the banquet In olden times the Gods themselves were held to partake of these gifts of food, just as the venerable dead were fed by meat and drink, placed or poured out upon their tombs In the religions of savages, both gods and the dead have very material needs among which the need of nourishment has the first place (1) Among Greeks of the geventh century B C, sacrifices to water gods, were simply flung into the river, or sea, and sac rifices to underground gods were buried, indicating the idea that the Gods were too ethereal to enjoy a sacrifice through any other sense than that of smell Primarly, a sacrifice is a meal offered to the deity, but ordinarily the sacrifice 15 a feast of which the Gods and the worshippers partake to gether The tendency was to give to all feasts, nay to all meals, a sacrificial character by inviting the Gods to partehe of them The Arabian invocation of the name of Allah over every beast killed for food is & relic of sacrihcial formula Among old Aryans, the sacrificial feast has had as its chief feature the Soma-ras, Wine, which cheereth Gods and men") The sacrificial meal was common to all the nature religions of the civilized races of antiquity With the breakdown of this type of religion, the sacrificial ritual went under corresponding modification Human sacrifices are associated with cannibalism, which means eating the flesh of men of alien dation or of hostile kın (*) The idea that God is the Lord of Creation, and hence the best, the most innocent, and the purest of hts creatures should be offered to Him, accounts for the sacrifice of a son, of in fants, of young boys, of human beings (ATÀS), of cows (TIÀY), of horses ( 2 ), of buffaloes, goats ( 2 ), sheep, cocks, etc. (1) Horodotus V 92 (9) Judgor IX 13 (3) Kocyclopædia ·Even in the present refined and civilized times, we find some rulers of Indian States and principalities celebrating the brightest day in the annals of Hindu tradition, the Vijaya Dashmi, the day of the conquest of Rama over Rávana, by a wholesale massacre of buffaloes and goats in the name of religion, and a feast on the flesh thus obtained is believed to be an act of religious piety The Muslim festival of Baquar-ld or Id ul-Zuba rom memorates the sacrifice of his son by Abraham, and in India where the cow is held sacred as a mother by the Hindus, the cruel cow slaughter has during the Inst 45 years or so, led to serious riots, resulting in considerable loss of human life, and injury to person and property Before many an altar of Hindu goddesses thousands of animals and fowls are slaughtered by the priests, and their flesh distributed to the congregation as a sacrament Such slaughter has hardened the hearts of the Hindus also, and they do not hesitate to meet their Muslim brothers in mortal combat, on religious pretexts Most heinous Himsa is thus committed in the name of religion, and God, and goddesses The notion that the victim of a religious sacrifice is a for tunate being who suffers no pain, and attrins bliss everlasting in the heavens on high, is obviously ill founded. The moans and sufferings, the writhiags and wrigglings of the victim are tangible, and the loud noises created by the beating of drums and cymbals, and the chanting of hymns and psalms only serve to deaden sensibility of the insufferable sight The sacrificial post, the TV is an outstanding feature of the Ashrams of Hindu sages Why should there be need of a post to tic the victim to, if the sacrificial slaughter was not forcible killing of one who was unwilling to die Writing about the Durga Pooja sacrifices, Mr Bipia Chandra Pal says "Goats only were sacrificed in our house, as a rule! I had then no sense of the cruelty of the thing No tender feel ings for the poor dumb animal that, when forced down into ·(3) the artificial halter, used to look up to his tormentors with such pitiful gaze, with tears trickling down from the corners of its ejes, touched me then "(1) Although human sacrifices before goim goddesses, by the Thugs, and the self immolation of dcluded devotees at the sharp revolving wheel at Kashi, and bencath the chariot of Jagannath at Puri, and of widows on the funeral pyre of their husbands, and the offering of human brbies and tongues before goddesses are erents of old history, we do occasionally heir of huinan sacrifices inade in moments of religious frenzy And animal sacrifices are doily offered in millions Miny a Hindu and many a dluslin sanctify all meat, obturned by killing, by recit ing sacred words Ahimsa League in London. It is a lappy sign of the times that a world League of Abunsa has been established at London by the Nevd EF Udny, MA, as President, Mrs M & St Jolin James, as Vice President and Honorsty Secretary, and Dr W Leslie Pearse, L DS, RES, DDS, as Chairman, and Mr Percy Hill as Honorary Treasurer at Ahimsa House, 187 Elgin Crescent, London W 11 Their Motto 13 " hill not for food, ornament or sport." The founders expect from a reformed diet the growth of a human and glorious civilization where "they shall not hurt nor destroy. for the earth shall be full of kuowledge of the Lord, as the waters cover the sea (1) The President says that' never can man progress spiritually until he is willing to abandon cruelty We cannot connect the word righteousness with the murder of the weak, and help less For lack of terching of 'Not Hurting', the Christian religioa has been and is sadly impoverished There is reason to trunk that Christ lumself expressly insisted on abstinence froin flesh Those who accept the idea of re-incarnation would not find it difficult to believe that existence did not begin svith the first birth in humın form, but that life throughout all kingdoms was for ever one and divine in essence. A later (1) Jamories of my Life and Times" by Bipia Chandrs Pal 1937, Pago 193 (3) Ialah 1-9 ·generation would look back with horror and disgust at & practice which was now so general as hardly to excite com ment or question The benevolent intentions of many socie ties, seeking to relieve suffering of all kinds, were sadly hampered by the prevailing hardaess of heart towards animals which hardened us even to our fellow men It is no doubt an increditably hard task to place before an indifferent, and pre-occupied world the message that all life is one, human, sub human, and super human, one in essence and destiny, moving slowl, but steadily, however unconsciously, towards a glorious destiny There is one great ladder for all living beings, whether they walk the earth on two legs or on four, whether they threal the waters with fios or stretch their wings to the air The world is not deliberately cruel It is but custom and thoughtlessness that support a cruel practice() The Flesh Food. While the principle of Ahimsa is gaining ground in the West, and vegetarianism is flourishing, we find that the evil habit of taking animal food is on the increase, spreading far and fast in India There is at present a craze for moving in high society, and eating and drinking form the chief attrac tions of the upper social circles The days of Epicurus seem to have returned It looks as if we live to eat, and not that we eat to live Wherever one meets a friend, some dish or drink 18 as a rule offered, insisted upon, and a refusal is considered rude And further the eatables must be of a nonvegetarian character, for fashion so dictates No body ever thinks, reasons out, considers, or decides, what he should eat or drink, how many times and at what hours in the day or at night Precious hours of life are frittered away in eating, drinking, smoking talking and thus keeping the mouth ever engaged The trade of the butcher, the confectioner, the keeper of hotels, restaurants, cafes and refreshment rooms 15 flourishing Millions of living beings are daily killed to provide food and pleasure for the upper classes The consequence (1) Herd. E P Uday in the Abimsa Journal ·is distress, discontent, disease, death It is idle to argue that meat diet is necessary for human strength Medical opinion is clearly and definitely against it Chemical analysis has prored to demonstration that there is more vitality in vegetarian than in animal food It is said by some people that the abolition by Statute of the takiog of animal life, would be detrimental to the progress of civilised society India was at a high pitch of poner and glory when cow slaughter was prohibited by Akbar, the Great Moghul Monarch of India In the vast territories of Bikaner State, covering an area of about 25 000 square miles and 10 some other Indian States, the killing of a bull, cow or calf is a very serious offence punishable with imprisonment which may extend to 7 years, and the sale or even the import of beef, and the killing of pigeons and peacocks are criminal offences In the face of these facts it does not stand to reason that human progress would suffer if meat, fish, and fowl were abolished by statute as food, at least in countries where non flesh diet is available Must Life be Killed? A Scientist torites Little animals feast on microscopically small organisms As is usual, where life is carried on in millions the coral polyps go to fill the larder of fishes that thrive in their midst, the polyps being eaten when they thrust out their bodies with waring tentacles to gather in their own food supplies Swallows, swifts small bats, and dragon flies prey on insects The trout is also responsible for keeping down insect life, his particular fancy being may flies As a result of a test made over four hours, it was found that a trout 2 lbs in weight ate 960 mayflies And that was only one trout ! Tbe lions and tigers and other members of the cat family enjoy their meal of raw flesh, as also do crocodiles, centrpedes, dogs, weasels, sea lions, walruses, seals, and birds of prey like the golden eagle Although it is disturbing to bear of the slaughter and ·Us (8) spilling of blood that goes on all day and every day in Na. ture's bingdom, so that appetites may be satisfied, still it must be remembered that under the present order of things, the flesh eaters are playing a big and useful part in heeping down numbers and in balancing the scales of prolific lile. The argument that there are countries lihe the polar regions where no other food except flesh is arulable, as as irrelevant as the argument that life lives upon life, that wolves and tigers, cats and dogs, eagles and crows, fish and fowl, snakes and lizards etc, are all purely carnivorous, and hence Himsa is inevitable in the world It may be inevitable in some circumstances, but those circumstances do not apply to We must look to our immediate surroundings Irrelevant spaculation, supposititious arguments, and discussions as to what happens elsewhere, what happened in the past, and as to what may possibly happen in the future, lead not only to a sheer waste of time nnd energy, are not only an abuse of intellect, but are positively injurious and harmful Again, in a similar strain exclums a carping critic, that the present cities bare been turned into safe and secure, sanslary and sacred habitntions as a consequence of the killing of wild and ferocious bersts the destruction of death dealing poisonous reptiles and the clearing away of thick forests and vegetable undergrowth, which involvea gross Himsa on an extensie scale, and that if man would cease to kill the ferocious beasts, the renomous reptiles, and the vermin which destroy human life domesticated animals, agriculture, and borticulture, life would become intolerable and impossible Such speculations are advanced, not only by en of science, but by men of religion, as well They inay or may not be excusable for the purpose of advancing honest scientific research, but they are quite out of place when indulged in by persons discussing religious principles I he essential truths, the universal principles, the basic axioms do not admit of changing circumostances They are eternal, ererlasting, true in all circumstances, at all times, under all conditions Hinsa would not cease to be Himsa by force of circunstances Its ·are baited out of their element and die das7703ng death or resulting reaction, its Karmic effect, as regards duration, kind intensity and mass may vary with circumstances but it's nature is unchanging Even if it be excusable, or slightly hermful, in certain circumstances, it is perer commendable. What would bappen if every living being in the world turned a Jalga, and ceased to commit Himsa? This is again an idle question It leads to nothing It helps us 10 nowo It is no justification for the commission of Himsa Please do not bother about the world The world will take care of itself. You would do well to take care of yourself Do what you think best in the circumstances in wbich you are placed, and do not worry about the others how your action affects them Do not cause injury to apy living being by a voluntary act or through thoughtlessness When you hateadopted the care and caution necessary under the circumstances, do not worry about it the result of your action But consider well, thiak prer act cautiously in right earnest, and do not delode ser interest into a false belief that you are doing so eyes to what is obvious and plain Do your day. humanely, considerately, honestly, without the installeren and without the slightest intention of curigg in any > another This is the gospel of Ahimsa And only men who indulge in Himsa and justify their ann alku ostensible plea of dolog good to humanity in pol, are really and actually moved by selfish desire 5 chaining money, power, influence, popularity, name, list, empleure, advertisement, or some other personal beneft Hunting To call the cruellest form of killuz Ez te name of “Sport” is an abuse of the word, a grossets despacable deception What is fun to the boys us destes to the frogs Angling is fun indulged in on sacred Sesame It is rstlice a desecration of the Sabbath, when creature of water Do poi dry land The bringiog down of cbiraz Ereds from perches in trees by wounding them with simies thrown a catapult, or with shots from a guza omadis cruento ·( 10 ) no sport The hunting of fox, deer, rabbit, etc, is equally cruel and cowardly Big game shooting is occasionally de fended on the ground that the killing of ferocious animals saves men and beasts from their ravages The pretext 15 false in fact. It is rarely that one goes with the sole object for shooting a man eating, or a sheep carrying wolf or a poisonous snake Even when the avowed object of the hunter is protection of society from the ferocious wild anima), the real motives which impel him to such action are not humadi tarian, but the desire of reward, the expectation of being called a brave man, or the excitement of the hunt A person may have a justification for causing the death of a wolf, or a tiger when he is compelled to do so in order to save the hfe of a man, or a beast But a lion hunt, or tiger shooting, as such, is a sin, though it may not be a crime under man inade law A hunting expedition is an expensive pastime indulged in by persons in high position, who are not only personally secure from all possible harm, but have all comforts and luxuries provided for them, and for their sport the poor beast is beaten out of his retreat, goaded into a temper, and 13 fired at from a safe distance and it is then that the killers find a pleasure in watching the death agonies of the upfortunate animal, and exhibit its stuffed ship as a trophy or memento of their bravery Shooting of thousands of birds parties of pleasure seekers, even during the Christmas week, and on a Sabbath, 15 Blso called sport, and records are made and preserved of the thousands bagged by members of the party This can hardly be differentiated from the sinful plessure experienced by boys who stone to death a crawling serpent or a scorpion seek ing for a hole to creep in, who enjoy the tearing up of a mouse by a cat, or who steal the eggs or young ones of a bird. If there be any pleasure experienced 10 such killing, it can only be likened to the morbid feeling of satisfaction which Nadır Shah is said to have enjoyed when bordes of persons used to be brought in his presence bound all over and bchea ded one after another When asked who he was that he ·(11) should enjoy such a general massacre of the innocents for if he was a god, he should protect his creatures, if lie was a god s messenger, or a founder of religion he should protect hus followers, and if he was a king he should protect his subjecte, he said he was "God's Wrath" which had visited the people Kıllıng for Trade in Bonc & Leather. The shooting of elephants for the sake of their tusks hus assumed so serious proportions, that it is predicted that the elephant will be extinct in Africa within 60 years Irory is so valuable that people who hasc nothiog else to do turn to the game of elephant shooting and ainass a fortune in a short time Carried by greed, a group of asiators dropped several bombs from the shy on a herd of elephants A number of them were Lilled outright, and many lay wounded. But most of the nory was blown to bits by bombs, and the greedy aviators got much disappointment as a result of the cruel hilling Elephant meat also commands a high price in the local markets Plucking leathers of lise birds and the skinning of living animals for the sake of their feathers and skins, are facts which can not be denied These are some of the worst forms of cruelty which can be imagraed Kill the Killer. " harm is caused 'is sety often relied upon 29 a justification for killing it a serpent. I tiger, a scorpion, or a wolf, sudden ly appears, the first impulse with those who believe in the doctrine of "Killing the injurer before he injures' or mith the vast majority of people, who are svased by vague fear, is to kill Fear stupefies the intellect and drowns all think ing facults. It 13 # false idea, a baseless notion, which has, like many others, become too common indeed, that such an animal or reptilc is the enemy of man, and tliat it is its nature to attack In truth it never intends harm by nature or instinct The fang of the scrpent, the class of a tiger, the jaws of a woll or the sting of a scorpion are its weapons, designed for self protection alien the harmful before ال قل المواي ل الامدا The doctrine They than ·( 12 ) are undoubtedly carnivorous, and kill smaller beings for food Like man they have not the means of obtaining food without causing injury This is their bad Karma, but it is not inte mediable Man eating tigers and man attacking serpents have been mentioned by naturalists and others, but they have acquired tliese habits as the result of men's Aggression against them They will go their own way and will not harm any person, of such person has no intention of, and takes no step towards, causing them injury They have been known to pass peacefully by the side or even over the body of a saint absorbed in concentration The physical reaction, ordinarily caused by the touch of a serpent, scorpion, mosquito, wasp, or bee makes it apprehend harm to itself and it strikes in self defence Such a physical reaction does not happen in the case of a saint A snake would not bite, even if it crosses a man's body if man would le motionles, and not convey to the snake an idea that he would cause it barm And it man has the courage to look on steadily at a snabe, it would be speedily hypnotised and would instead of causing harm, obey the dic tates of me If man entertains no ill-wall towards other beings, none else is likely to cause him any harm whatsoever Shri Kuladananda Brahmachari in the book Sree Sree Sadgurusanga Part III, pages 125-126 writes as follows Ms Anderson, : European gentlemen, saw a sage in the forest of Jayadebpur, where he went out for a hunt. The elephant, on which Mr Anderson was riding, got frightened seeing a tiger and threw him down Mr Anderson fired twice or thrice at the tiger, but missed his aim He then began to run followed by the tiger He saw a naked sage in a copse and ran to him The sage asked him to sit and waving his hand forbade the tiger to advance The tiger sat at a distance wagged its tail and growled for some time and then went away Mr Anderson was astonished to see the wonderful phenomenon and asked the eage how he was able to pacify the tiger The sage replied "One who has no Himsa, is never injured by tigers or ·( 18 ) snakes Recause you have a feeling of Himsa in your mind, you are attacked by wild animals * Mr Anderson from that day became & vegetarian and gave up shooting He was seen by many people in Dacca and Chittagong when this change had come over him In the same book, Part 1, pages 151 152 Brahmacharı Kuldananda writes about one Nanga Baba who occupied a mud hillin Fyzabad During the course of a target practice by soldiers a notice was served on him announcing the time when the practice will be held and he was told that no one would be responsible for his death if he did not go elsewhere The practice began, and bullets whistled past his body on all sides, but he merely lifted his hand in front of his face, and no harm came to him Colonel Crawley who was in charge of the operation, and who was witnessing everything froin a distance through binoculars was astonished at the indifferent and calm attitude of the sage, and when everything was over, went to Nanga Baba and saluted him with reverence Kill the Infidel Another form of Himss is that which arises from religious or superstitious persecution Socrates was compelled to drink the cup of hemlock poison Joan of Arc was burnt to death as a witch The terrors of the Inquisition are matters of history The crucifixion of Christ and the terrible persecution of the early Christian Fathers are also matters of record So is the tragedy enacted at Karbala on the bank of the Euphrates, where Yazid cut off all supplies and prevented the 72 followers of Hasan and Husain from even taking water from the river, all of whom were killed, and their women folk talen 28 prisoners The imprisonment of Vasudeva and Devaki, and killing of their 8 habies one after another by Kansa, their uncle, the attempt of Hiranya Kashyap to murder Bhakta Prahlad, the innocent boy devotee, the cruel murder of Hakikat Rai, the tortures inflicted on Sikh Gurus, Arjun Deo and others, are matters of Hindu tradition and bistory The poisoning of Swami Dayapand Saraswati, the murders of Pandit Lekh Ram ·( 14 ) Swami Shardhanand, and Rajpal are recent happenings of the present times The murderers have after a sentence of death by a Court of Law, and execution at the gallows, been applauded as martyrs Kill the Enemy. Political Hınısa, the killing of arinies in battle, murder in mass, is justified as a necessity for national existence On a declaration of war, each and every one of the countries engaged in war, consider that theirs is just cause, and the hostile party is in the wrong All the combatants pray to the same one God, to help them in destroying the homes and heurths of the hostile people and prily for victory, which spells destruction of the opposing armies Such is the er citement created by the priests the clergy, the followers of the Prince of Peace, that even churches and hospitals, schools and colleges, librıries and museums, factories and workshops, shops and granaries, are not spared, nor are friends and rela. tions The crime committed at Kurukshetra ruined India thnt was Mahabharata devastated Bharats Varsha, the land of Bharat The battles of the Crusade, the wars of the Roses, the French Resolution the war of American Indepen dence, the Havoc of 1857 the Revolution in Russia, the Great War in which India and the leading great Powers of the world were engaged for five long years have very largely contributed to Himsa on a huge scale, which though jus tified as political necessity, 18 Himsa unpardonable Municipal Slaughter. A very cruel slaughter and on a very extensive scale, is committed in the name of municipal and national economy, for the preservation of health and of property from pests The whole-sale destruction of stray dogs and of rats is horribly cruel Widespread campaigns for the exter mination of locusts were organised by Provincial Governments and Indian States, in which high solaried officers, with high sounding acadeinic degrees, obtained from Foreign Universities, were engaged, and heavy allowances and retinues and expensive corps of subordinate officials ·( 15 ) were placed at their disposal, with costly appliances and apparatus A local cess ras imposed by Provincial Governments for this special purpose, and thus indirectly every person was made to contribute to and share in the commission of this horrible Himsa And it is not certain whether the value of the crops saved was less or greater than the amount of expenditure incurred in these big schemes Again it is possible that statistics carefully made may prove to demonstration, that taking iato consideration the vast extent of India as a whole a flight of locusts, which is an occasional visitation, is not such a dire distress as it is imagined to be The locusts are ephemeral insects, they do not live long, the period during which they cause damage of crops is limited, and the extent of damage occasioned would not produce a famine of grain, or some such calamity in the country, and it may also be possible that the excrement and dead bodies of locusts dying may prove fertilising agents and the next crops may more than compensate the damage It man is careful and industrious enough, no pests will cause any such damage as is ipsufferable or very significant Himsa in the name of Science Himse, again, is committed on an extensive scale in the name of science for the avowed benefit of mankind Vivisec tion is extolled as a virtue because it is pursued by eminent scientists, and under the patronage of the Government of many countries But if truth had its way, it should be declared to be a crime The preparation of vaccination lymphs cause such arpount of pain and agony to a young and healthy calf that a person, wbose heart retains its natural tenderness and has not been hardened by the continued callous practice, can hardly endure its sight The "Abolitionist' of London, słys “Let us leave no stone unturned during 1932 to abolish this horrible practice of torturing sentient creatures for our supposed benefit In Austria, vivisection institutions have been permitted only in Vienna, Graz Styrea, Innsbruck, and Tyro! And even there, vivisection merely for the purpose of illustrating pbysiolo.

·( 16 ) gical processes is absolutely forbidden And in cases where it is allowed, the lowest species of animals must be used, and only under anaesthetics “In a vivisection Laboratory" i$ & book which gives 80 instances of the horrible experiments done in the name of science, by persons held in high esteem, who have received honours and rewards Dr Carrel and Dr Banting, Nobel Prize recipients cut ont the organs of the body and kept the animals alive as long as possible Şır John Rose Bradford cut out the kidney of fox terriers piecemeal, resulting in various symptoms-diarrhoea, vomiting, einacia tion, etc., and the animals lived for virying periods, days, weeks, or months Sır Victor Horsley and Dr Blair Bell of Liverpool, have cut out the parathyroids or pituitary glands of dogs, producing horrible deformities Banting, in Canada in 1922, discovered Insolin (which appears to have increased the death rate from Diabetes) by cutting out the pancreas of dogs Mantegazza, an Italian who died in 1910, perform ed the experiment of piercing the feet with many nails for preparing material for his book “ The physiology of Pain” Squirting poison in the brain, inoculation in the eyes, injections in the cars, inducing abscesses, and blows on the skull to create epilepsy, are experiments which have been performed by eminent scientists There is a note, on page 5 of "The Abolitionist" dated Janusry 1, 1982, of the serious fact that during the last 25 years no fewer than 248 children under five years died from vaccination, and yet only It of the same age from small pox The statistics given there prove to demonstration that inocu. lations by vaccines for diphtheria, scarlet fever, measles, whooping-cough, ty phoid, cancer, diabetes, thyroid, tetanus, for phthysis by tuberculin, and for syphilis by salvarsan, have increased the death rate, and the discontinuance of inoculation has decreased it The unanimous decision of the Royal Commission on Vivisection was that the tuberculin discovery of Professor Koch was & Vast Failure" They added that an access of increased air and light, the avoidance of over crowding, and the provision of proper food will serve to ·So are ( 17 ) dimmish the incidence and the mortality of the disease Medical opinion is gaining ground that the inoculated and thus "protected animals are serious carriers of disease because of the quantities of poison put into them human beings who are inoculated We run grare rusk 10 transferring their blood to our veins Infinitely more serious is the risk of transferring dormant diseases from cattle to humans by vaccinating sith bovine lymph This accounts for the enormous amount of bovine' consumption' in humans And consumption and cancer are intimately related Inoculations, and injection treatment for cvery sort of disease here come into fashion, and have become widespread because they inflate the bills of the surgeon and his clinical laboratory assistants, and the rich people take a pride in undergoing an expensive course of treatment. In many cases the Doctors imagine and thus create disease Their earnings increase with the complications in treatment of diseases, ard these exploit the rich who hase more money than common Diseases have increased in their variety, and in their cxtent, with the increase of the medicil profession, just es litigation, false and dilators pleas in low, hase flourished with the increase of the number of law courts and lawyers and criminal returns have swollen up with the strengthea ing and encouragement of, the Police, and the improveinent in prospects in that Department It is a matter of every day occurrence that frogs, rabbr. etc, are killed in College Laboratories to educate yooog mer in the science of Biology How sery strange and parador it is that by causing death, people wish to leam the one of Life Costly organizations called Research Institutes for Sale fic investigations, established with the ostensiblt preventiog disenses, like malaria, leprosy, got, talang plague, tuberculosis, are rather expensire expect doubtful utility, when the cost incurred to meet the 18 taken into consideration Removing the scope daten of people 19 a surer method of pretention of ditThe sense ·( 18 ) committed in the intentional, pre arranged, determined killing of millions of living beings 13 certainly gross and serious The social and convivial custom of eating from the same dish, biting off from the same fruit, biscuit or cabe, and drinking from the same cup is responsible for the spread of many contagious and infectious diseases hissing has by medical experts been pronounced to be a dangerous medium of dissemination of disease The use of tinned provisions, preserved fruits, condensed milk, aerated and bottled waters, ice creams, teas and coffees, and the habit of smoking and droking contribute in no small measure to bad health and disease In European countries, and in Australia the newspapers are full of accounts of rivages to agriculture by bırds. beasts and insects, and of discussions of scientific methods for killing these birds, beasts, and insects One paper says that danjage by mice to wheat crops in Melbourne has been worse than what happened in 1917, 16 years ago Another suggests a poisoning scheme for the eradication of the dingo and the for The extent of damage, and the possible risk is more the creation of an active imagination, than a dangerous reality Protect your property certainly, sod peaceful means wall suggest themselves to you, if you do not permit yourself to be misled by pre conceived notions of killing, which result from babitual meat eating, shooting and hunting, and to which all schemes of wilful destruction are attributable India has been an agricultural country Its people have been leading a pastoral life Every household had its cultivated land, and herd of cattle And India never suffered from such imaginary fears as disturb the western scientist Mice, rabbits, locusts, monkeys, Crows, pigeons, and pests of sorts, have been causing damage to crops and grain stores, and get the produce and stocks have been plentiful This reminds one of the lemarks made by a European lady when she noticed an Indian cooking, and observed that an open fire entailed much loss of firewood energy, and as every household cooked for itself there was much loss of time and human energy which could be ·( 19 ) saved by establishing baleries and restaurants, eating houses, and confectionaries The remedy suggested is worse than the disease, even if the diagnosis be correct Mass produc tion of cooked food is really an evil which is responsible for many of the diseases and ill health, so prevalent in the present age of expensive living and feverish activity Simplicity of diet, simplicity in games, simplicity of ampusements, simplicity of life in general yere the special features of happy old India proverbially the land of Peace and Plenty, Strength ana Longevity Notwithstanding the so called progress in surgery, bacteriology, and vaccines, the fact remains that human longevity, human happiness, human health, human strength, and physical development has been going down from gene rntion to generation The description of the statures of our ancestors is given in apcient books may be called myths and fictions, by the learned men of the present day, but it is a tact which must be admitted that the mummified bodies of the kings of Egypt and the fossils of ancient people are no dwarfish structures of the modern times The descrip tions given in the Miad and the Odysey, in the Shahnama of Firdous, in the ballads of Alha and Udal, and in the pages of Tod's Rajasthan prove to demonstration that our ancestors were certainly far superior to us in physical stature and prowess, in courage and endurance, in mental and spiritual power In the Shahoama, Rustam is called bronze bodied, and the Warriors of olden times uzed to wear an armour the mere weight of which would be difficult for us to carry The heavy swords some of which are exhibited in museums and armouries would not be easily lifted up by our strong men, what to say of their being wielded with such effect as to cut the varrior and the horse in twain The wars, battles, and fights of our times are mere butcheries and wholesale destruction, without any element of personal courage and valour Can one imagine a worse form of kit ling than the bombing from aeroplanes, of hospitals, churches, prisons. cclleges and cities, or the cannonading from long ·(20) distance of miles Meat eating, vine-drinking, the labit of taking ice and aerated waters, smoking, eating too much and too often are the evils of the present day It is a preconceived notion that strength of body comes from meat diet alone Flesh diet may bring about brute strength and animal passions but real power proceeds from the mind and not from the body It is the soul force which counts, and not physical weight or muscular appearance Kill, hill, Kill is the cry of the day Millions of lıses are killed every day in the name of religion as sacrifices, in the name of health, for food, in fun oi sport, in the name of science, for experiments, for rejuvenation to supply glands to man and woman, in the name of sanitation, and prevention of diseases, or with the ostensible object of protec tion and prosperity of agriculture, horticulture, arboricul ture, and fruitculture And the result is that the world is deteriorating day by day, in physical prowess, intellectual strength, and spiritual development 18 Killing ever an Act of Mercy? There is yet another form of Himsı, however, which is commonly considered to be an act of mercy, and applauded as such, and it may well be considered here It is a prevalent practice these days to shoot a horse, a cow, or a dog, which has been seriously injured or which has contracted & "dan gerous or incurable" disease, and such billing is acclaimed an Is not the unfortunate animal killed because it is not profitable from & mercenary or economic point of viele to spend money and attention over it, and the sight of its sufferings is too painful to be tolerated It killing under such circumstances be an act of mercy, why should not charity begin at home, and why should it not be extended to one's own relations, friends and mankınd in general We hear of suicides under such conditions, winch means moral weakness We have heard that soldiers hopelessly wounded in battle, and passengers mortally injured in railway accidents have been thrown in a hollow and buried, or act of mercy ·( 21 ) hurled in a river or sea to be washed away, but barring such exceptional cases, every possible effort is made to pre. serve human life as long as possible One can understand the practical difficulty in bestowing the same care, atten tion, and expense on animals as in the case of human beings, and it may be pleaded in extenuation, but to call such killing an act of mercy is to cheat one's own inner consciousness It is Himsa, pure and simple We have of course left out of consideration the other reason based on philosophy, the reality of things, that every soul is the maker, and the master of its destiny, its own tempter and seducer, and its own redeemer, and it must suffer and work out the resulting effects of its own previous acts, committed whether in the present or prior births, or con ditions of its existence No other soul can suffer for it vicariously, and no other can act as its redeemer or saviour And further the destruction of the present body, diseased or injured, does not ever the connection between the soul and the body, for ever hereafter, and the next body which the soul on leaving the present one must immediately in habit is not likels, in the circumstances, to be better, healthier, or stronger Man's duty clearly is to help a soul distress, to alleviate and mitigate its suffering by attention, service, and assistance, but not to destroy the body under the false notion that such a destruction would termi nate the sufferings which the embodied soul has to endure As a matter of pre ordained certainty The agony is thereby really and truly speaking, intensified and prolonged There is always the possiblity of life survising the worst attacks of disease and the severest forms of injury in accidents, and the possible opportunity to the soul of redemption, reforma tion, regeneration, or at least improvement in that condition of life is rendered impossible, by killing the body The Survival of the Fittest. Another argument in support of Himsa, commonly advanced, believed in, and acted upon is that 'life lives upon life', and 'the fittest must survive', and that the lower forms ·( 22 ) of life were created by God for the use and benefit of the higher forms, and for Man, the Lord of Creation, to be used for food and otherwise It is further said that even the most ngid vegetarian sod the strictest follower of Jainism can not live without causing injury to some sort of life The Jains, it is said, believe that water, air, fire, earth and vegetables have life, and it is not possible for them, however much they may profess a concern for saving life to abstain from causing injury to such forms of life, and to other life organisms such as ants, flies, worms and vermin in the or dinary affairs of life The Significance of Ahimsa. Persons who argue in this strain, have no idea of the full significance of Ahimsa, and of the manner in which it is to be practised Before meeting the argument, it is therefore necessary to explain the full significance of Abimsa, and tbe course of discipline which would enable one to progress by gradual steps in the observance of its practice This is the aim and object of the book Purusbartha Sidhyupiya To discuss Ahimsa from the Jaina point of view Himsa means violence, injury, harm, deprivation, prin, suffering, mutilation, disfigurement, in any shape or form It is defined as injury to the vitalities, caused through want of care and caution The vitalities in a living body pre enumerated as ten, the three forces of thought, speech, and body. the five senses, of touch, taste, smell, hearing, and sight, respiration, and age or duration of life Every embodied living being possesses at least four of these ten vitalities, the body, the sense of touch, respiration and age. Ap embodied soul which possesses this minimum number of vitalities is called irrational one sensed, such as regetable-bodied beings The irrational no seosed soul possesses six vitalities, the power of speech, and the sense of taste also, such as a The three-sensed soul has seven, the sense of smell being added to these, eg an ant A four sensed soul posseses eight vix, the sense of sight as well, like a fly The five- Worm.

·sensed soul has nine tbc sense of hearing being added to these, e 9, irrational animals All rational animals and human beings have all the 10 vitalities If existing separately, by itselt neither the soul nor the body is susceptible to any injury at all Injury is caused to the vitalities in an embodied soul, which feels pained at such injury The amount of injury caused, and of the pain thereby occasioned would depend upon the ouinber of vitalities, and the scope and capacity of the vitalities to which injury is caused The above-numerated ten are material vitalities-Dravya Prłna As distinguished from these, & soul has conscious vitaluies Bhava Prinr, which are the very attributes of Jiva, such as consciousness, peacefulness, happiness, power And with reference to the conscious vitalities, the Himsa caused is called Bhava Himsa as distinguished from Dravya Himsh which arises from causing injury to the material vitalitres Every evil thought, every evil word, and every evil act causes Himsa "Do to others as you expect others to do unto you. Don't do to others, what you do not approve for yourself," should be the guiding principles in all affairs of life Bhiva Himsa is caused by entertaining impure thoughtactivities such as anger, pride, deceit, greed, sorrow, fear, disdain, sex desires Such thought activities injure the real nature of the soul, purity, perfection, direct knowledge of all substances in all their varying conditions, at one and the same moment, infinite power, unruffled peacefulness, and bliss everlasting and unmixed Dravya Himst proceeds from Bhåva Himsa, which precedes at The thought is a father to the act. An cyıl thought vitiates the purity of the Soul, and is followed by a sinful act, varying in its degree of evil, with the vicious intensity of the thought Equanimity, non attachment, seli absorption, selt realization would make the commission of Dravya Himsi en impossibility Ahimsă means abstention from Himså Ahimsa in its fall significance bas been realized, preached, and practised ·( 24 ) only by, and in the Jaina religion Jainism 15 synonymous with Ahimsi It is Ahims. Dharma, the religion of Ahims: "Ahimst Parmo Dharmah - Ahimsa is the Highest Religionas emblazoned on the banner of Jainism. Its philosophy and conduct are broad based ou the solid foundation of Ahimsa, which has throughout, and consistently, been followed to its logical conclusion It is the first and foremost of the fire vows, which a Right believer, on the path of Right Conduct, follows The other four are abstention from falsehood, from unpermitted possession or user of another's property, from sexual inter course and from possession of temporalities 'The five vows are followed in the completest form, and to their fullest extent, bs saints, viz, persons who have cut off all connection with temporal objects, have adopted asceticism, and are ever engaged in nusterities, study, discourse, contemplation, meditation, and self-realisation They are followed in a lesser degree, and to an extent varying with his spiritual advancement by every Rightbeliever, who has entered upon the path of Liberation Jajaism is a practical religion and ensures worldly peace, prosperity and progress A good Jain may happen to be engaged in a worldly pursuit of any kind He may be a hing & statesman, i military commander, a soldier, a trader, an artisan or an agriculturist, and yet he is in a position to adopt the vow of Ahimsa and other vows to the extent of his limitations and capacities, situation and circumstances in life, and be a good and true Jain The profession and practice of Ahimsa is not, as has been wrongly assumed or asserted by misioforined, all-informed, or un informed authors, writers, and speakers, incompatible or inconsistent with social progress municipal administration, political development, human comforts, health, hygiene, commerce and agriculture It has already been said that for a Jain house holder the practice of Ahimsa, is a question of degree, and would vary with his capacity, and limitations, physical and spiritual ·( 25 ) The principle the truth, the article of faith, 13 " to live and let live' When belief in the priaciple of Ahimsa is truly and firmly established, - Right believer who has not developed his capacities so as to follow it completely, and to the fullest extent, will get refrain from causing Himga as far as possible, while engaged in the usual daily pursuits of his avocation in life He gives up the commission of Hunsa, deliberately, and he is as careful as he possibly can be, in avoiding its commission in the performance of the daily duties of life He renounces the use of flesh and wine, which canrot be obtained without the commission of Hums), as food Hc would not knowingly ind on purpose cause injury to any living being, howsoever low in the scale of vitalıtıes But a Jain householder, following the discipline of his order the smaller lows, called Anu Vratis, may be guilty of Himsa ugwit tingly, or unavoidably caused or caused without design or pre meditation So far as a householder is concerned, Himsa is divided, into various kinds It is either Árambhaja, viz , that which arises from engagements in occupations, in spite of all care and caution, or Andrarbhają otherwise called Samkalpı viz , that which is committed intentionally or knowingly eg, hunting, offering s3crifices, killing for food, amusement, or decoration, or out of mischief, enmity, malice, or jealousy Intentional Hurting. Samhalpı Himsa is entirely renounced by & householder and may well be avoided by every thinking person, without any injury, harm, or serious inconvenience to himself If he is placed in circumstances, where he cannot avoid the commission of Himsa, his act would be Himsa all the same, but the degree of culpability would yars with the varying circumstances Let us take a few cases by way of illustration, and leave the inquisitive disciple, or the thinking scholar to discuss the rest with persons who are their superiors in knowledge and conduct There is a fet in the body, full of maggots ·( 26 ) One would remove the maggots as carefully as he can, wash the wound and dress it up, While going on an urgent business, one finds a swarm of ants, or earth worms on the ground in front. He would try to avoid crushing them by deviating from the path, and If that be impracticable, he would tread gently and carefulls, and avoid hurting the living beings as far as is possible A fiy is caught in a spider's web, and he runs to sting it to denth A Jain householder would do what he can to extricate the fly by breaking the web This act is Ahimsa, protection of life, though some little injury has been caused to the spider in the damage to its web, and in the loss of its food A person is suffering from a disease caused by bacıllı A Jain Doctor would not mind giving such medicine as he knows would kill the germs His act would certainly be Himsa, but Himsa of two sensed beings and thus of a trifling degree when compared to the Ahimsa, the good, resulting from protecting a five sensed person Again his motive in giving the medicine is not to bill the germs but to save the patient, and that determines the resultant Karmic effect Innumerable germs exist in the human body and they die in consequence of a fast, for want of nourishment Observance of a fast would thus be Himsi in a way, but the avoidance of Himsa in ways innumerable, while fasting, more than outweights the technical Himsa What is indefensible from any point of view is a host of bad habits which very many people copy quite thought lessly, such as crushing a fly or a mosquito to death, the use of fily paper, or flit, throwing out a rat to a dog or a cat, stoning frogs, shooting birds with a catapult, or other wise, stealing eggs, abusing, slapping or kiching one in an inferior or dependant position Such are the commonest acts of Himsa which are committed every moment, through sheer bad habit, and these should be stopped early at home and in school Jain Ahimsa while a basic principle of religion is the foundation for all ethics, morality, good social, municipal, ·is extended up to Kathiawar ( 27 ) national, and later national relations, and must always be kept in Tiem, to guide eser and anon in erery word, thought, or deed the extent to which abuns can be practised would of course depend upon the varying circumstances of life It leads to action, and not to inaction The action must hov ever be well considered, and performed with duc care and caution, without any ill will, malice, anger, greed, deceit, pride, or passion It would tend to non all round progress, in all departments of life and spheres of action A good Jain householder, would be a good and successful citizen, soldıcr, or Ling, mindful of bis duts to others, and to himself According to the Jaina scripture known as Padma l'urinn, Shri Ram Chandra, the hero of the Ramis ann, attained Noksha, or Nirána, became a worshipful Arhat and 15 * worshipable Siddha, because of hasing followed the disciplinc of a saint, and having thereby got rid of all Karmic contact, although lie killed inans men in lus encounter with Ráinna, the king of Ces lon, and in other skirmishes Such killing was Himsa, but the Karmic contamination was not deep because of absence of malice, and such as there was was neutralised by austerities, control of speech and action, meditation and concentration of mind Hanuman, the great General and Commander in Chief of Shri Ram Chandra's army also attained Emancipation So did trillions of others The five Pandara brothers who were the victorious heroes of the grentest war of epic India, a war which caused the destruction of the flower of Indian chivalry, counted in millions, were also good Jaina rulers of territoring They adopted the rows of sainthood, and after severa austerities, and deep meditation attained the highest and purest point of soul purity-the Divinity The Emperor Chandra Gupta Maurya was a good Jain monarch of historical times He sat on the Magadha throse in 322 B C and conquered the North west country up to the Hindukush His in the west, and bunjab, United Provinces and ·risa 31 among the (28) Behar He also adopted the vows of a Jain saint at the feet of Bhadra Bahu Swami and performed austerities of the order This is prored to demonstration by the roch inscriptions at Shravana Belgola in Mysore. Chámunda Raya was a brave General and a great minis ter of the Jaina Krog, Rásamnlla, who reigned in the tenth century and belonged to the Ganga dy nasty, tlie ancestors of which dynasty ruled at Ayodh18, and were descended from the ancient Ikshwahu famıls, founded by Rishabha deva, the first Tirthankara He belonged to the clan of Brahma Kshnt- He won many battles, and recerred many titles, such as समर धुरन्धर, "the Leader in battle," धीर मार्सएट "the Sun among the brave," 80073 fax 'a Great lion in battle," TIT FITTE "Sceptre of death for the host of enemies, HASTE, "The Sun powerful armed," TUTTA " Parashurama in battle" He was a great scholar also He wrote a commentary on Gommatsara in the Canarese language in presence of the author Shri Nemi Chandra Siddhanta Chakravarti He also composed Chámunda Rája Purána in Canarese, and Charitra Sara, a trentise on the practices of ascetics, in Sans hrit He took the 0199 of a layman from the Great Saint Ajilsena The beautiful temple al Chandragiri, Shravana Belgola, district Hasan, Mysore, was constructed by him King Kharvel of the dynasty of Mahd Megh: Vulian was also a good Jain monarch who ascended the throne in'hıs 10th year His victories and his charities are recorded in the rock in scription at Hathi Gupha near Bhus aneshwar, Orissa Province The Parmar and Solanki Rajputs of (sia, near Jodhpur were converted to Jainism somne 2,400 years ago Maharaj Kumárpáls of Anhilpur, Patan, Gujrat, was also a Jain monarch, a devout disciple of Shrı Hem Chandra Acharya His territories extended up to Kolhapur in the south, Kashmir in the north, Magidha in the cast and Sudh in the west in Patan, the capital of his kingdom, there were 1800 multi millionaires He w3s not only learned and boun ·( 20 ) tiful, but led a controlled and regulated life After the queen's death, he did not marry again and observed the vows of sexual purity The Jain teinples at Taranga Hill were built by him He ruled from 1148 to 1174, having ascended the throne at the age of 30 He gave one crore of rupees annually to alleviate the distress of poverty stricken people In recognition of his exemplary personal merit of character he was guien many titles by his subjects, such as tard सहोदर “ Brother to the wives of others," am "the Giver of life," foart Jag "All round thinher," habere * Uplifter of the fallen," dir "Saiat hing" In 083, he constructed the great and wonderful image of Shri Blhubalı, called Gommata Swami or Gommateshwara wluch 13 cut out of a rock, is 87 feet high, with cvery limb and minor limb, in exquisite proportion The Bhandarees of Jodhpur who trace their descent from the Chouhan Rajputs of Ajniere were converted to Jainism 10 092 by Yashobhadra Suri They were learned scholars, wise administrators and brave soldiers, loyal to the Jodhpur Raj Raja Amogh Varsha, of Malkhed, in the territory of Hyderabad Deccan, ruled from 815 to 877, and then adopted the vows of a Joina saint Bachbra), the founder of the Bucchawat clan, who came with Rao Bikaji and helped in establtshing the kngdom of Bikaner in 1488 was a Jain Rajput. Arambhi Himsa. Arambhaja or Arambht Himsa may again le sub divided as Udyamı, Grahnrambhi, and Virodh! Udyam is Himsa unavoidably committed in the exercise of one's profession Permissible professions according to Jaina writers are (1) the profession of a soldier, afo (2) of a scribe Heft, (8) of agriculture oft, (4) trade musi, (5) of an artisan frey, (6) intellectual foren Grahárambbi Himse is that which is unavoidably committed in the performance of necessary domestic purposes, such as preparation of food, general bodily and household cleanliness, construction of buildings, wells, gardens, and keepiog cattle ·( 80 ) Virodhi Himsa. Virodhi Hims& is unayoidly committed in defence of person and property, against thieves, robbers, dacoits, assas sins, assailants, and enemies, in meeting their aggression and in causing the least possible injury necessary in the circum stances in which one may find himselt Complete Ahimsa in its highest aspect is practised by one who has renounced all worldly pursuits, and has adopted the discipline of a saint's life A true believer in the house holder's stage, abstains from Samkalpı Himsa, but is not able to completely avoid Árambhi and Virodhı Himsa, although he tries hus best to avoid it as far as possible, and makes & steady progress 10 such endeavour It would thus be clear that the dictates of Jainism and the practice of Ahimsa is not only quite consistent with, but is helpful in material progress and prosperity, social, economic and national advancement It is an entirely mistaken notion that Ahimsa makes cowards of men, or that Jara Ahimsa has led to the weabening of the Indian nation, and to the fall of the Indian Empire Jainism, a Practical Religion. Jainism is a practical religion It is a religion which can be practised while one is engaged in the daily transactions of life in this world It helps in the every day affairs of mundane life It adds to the success of a businessman, of a man in power and responsible position, of an artisan, and an artist, and of a labourer in the street, and of a man who is placed in the lowest, the dirtrest, and the worst position in life It is 8 religion which cannot only be professed but lived A Jain, while professing and practisiog Jainisin, may well be a victorious king, a successful states man, administrator, executive or judical officer, a successful factory manager, an inventor, a scientist, a doctor, 1 soldier, an engineer, a tradesman, a lawyer, a fartner, a labourer, an artisan, or an artist Apostles of Ahimsa as already shown have been rulers of vast territories have fought battles, have panquished armies, ·( 81 ) and have founded empires They have awarded merited punishment to inurderers, robbers, ravishers, thieves, swind lers, and criminals of sorts The land in their charge used to be proverbially fertile, and the people happy and prosperous If a country is attacked, the Government will certainly resist the invasion, will fight battles, in which many may be Lilled, and many more wounded, property destroyed and general peace and prosperity threatened A citizen may also cause injury to his assailant in order to defend his person and property And all this will be acting within the principle of Ahimsa as practised by a householder The injury in such cases is not caused with the primary intention, desire or design to cause herm The motive is the decisive factor Some carping critics of Ahimsa go to the length of saying that why should one believing in the doctrine of Ahimsa ent anything at all for the procuration and preparation of food of any sort whatsoever inevitably causes some sort of injury to some living beings, why should one take any medicine at all, for a medicine hills living moving bacteria which cause illness, and why shoula one breathe at all, for with every breath one inhales a number of living germs which are destroyed on entering the body As has been said above, a householder's vow of Ahimsa goes only so far as it is practicable, in the varying circumstances of each individual case But one must always exercise his intelligence in deciding for himself, in an honest manner He must not under estimate his own power of endurance, he must not entertain imaginary apprehensions In short he must not decer e himself He must act after due care and caution And even a saint, observing the vow of Abimsa, and the other vows, to the fullest extent, has of necessity to cause some sort of Himsa, in movements of the body, in eating and drinking, breathing, but that is unavoidable and by gradual spiritual advancement he reaches a stage when all movements of body, speech, and mind cease to be, and when full knowledge and self realisation is acquired This book, Purushártha Sidhyupiya, lays down the path which leads to such supreme acquisition It is a closely .

·(82) reasoned out discourse, practical throughout, methodical, and graduated to the capacity of epery living being howsoever situated It is not only a discourse on the importance of Ahimsa as a basic rule of conduct, to be universally adopted, by all, at all times, in all climes, and in all circumstances, but is sufficient to solve all problems which agitate man's mind. such as what substance the universe is composed of, what are the natural qualities and functions of each of these sub stances, what is life, why does it transmigrate, how can it attain the highest purity and perfection Alter the usual preliminary salutation, tlie author lays down the basic rule of universal application, which belps in the complete understanding of things namely, that every thing has to be looked at from two points of view, the real and the practical standpoint Then soul or life is defined, and therenfter the mutual action and re action between Life, and non Life, Jiva and Ajiva, Purusha and Prakriti, Átmi and Karma The three Jewels of Jaina Philosophy--Right Belief, Right Knowledge, and Right Conduct are then lectured upon Himsa is described in great detail and its various implications and effects discussed at length The Real and Prac. tical Right Conduct is then discussed, and it is shown that the principle of Ahimsa undeclies all meritorious actions, and all efforts for the acquisition of the goal of life-Divinity A synopsis of the contents of the book is given to faci litate a grasp of the lessons inculcated in the great Discourse Conclusion Every pilgrim on the Path must therefore be constantly careful to avoid all passionate thought activities Every action of his will then be performed with due care and ciution, and the commission of Himse would be avoided altogether The acquisition of internal purification follows the practice of self control, or conquest over the cravings of the body, and the rayings of the mind, a supreme subjection of ·( 33 ) sense desires, mastery of passions, and governance of emotions One who has acquired sufficient spiritual development to adopt the discipline of a Jaina saint, 13 above irri tation and vexation He is indifferent to all abuse, injury, torture or dishonour He has supreme compassion, for the whole humanity, or rather for all living beings, human and suh human. When engaged in deep concentration of mind, there is hardly sny perceptible musement of body, speech, or mind, and all Himsa is avoided But, even when not so engaged, & Jaia saint would be above commission of any Dravya Hımsa at all A Jaio saint tahes food not for the relish of it, nor for acquiring physical strength He takes it simply to sustain the body, which is on instrument for the purification of the soul encased therein He would walk very carefully, looking up 4 cubits of ground in front, with all caution, so as to avoid injury to the tiniest lasing being, and would take a meal offered to him in all humility and with deep reverence by a householder who has not prepared it specially for the saint, and this meal he tales off his hands, standing, in a small quantity, and never more than once at midday, in 24 hours For rest, or sleep he reclines on the bare ground, for a short time, and does not change the position of his body frequently He has & vow of total silence at night, and also in the day while taking meals, and while engaged in meditation or study He delivers religious discourses in a calm, placid, manner without any malce, excitement, or prejudice His whole life is dedicated to peace and purity, and for the good of all The great saint Amrita Chandra Suri no doubt recom mends the highest full rows of a saint to a Right Belever, because as a rule one should always ain at the highest If however one's capacity does not permit bim to scale so high, be may proceed on the path of progress by a graduated course of self discipline, the layman's path, which is also divided into eleven degrees, graduated according to the increasing capacities of the disciple, the Shrivaka There are six daily duties prescnbed for a Shravakn the performance of which ·(84) is of considerable help in spiritual advancement towards the higher discipline of a saint. The six duties are, the worship of the perfect ones, the Arhats, attendance upon spiritual leaders, study of the sacred Scriptures, meditation once, twice or three times a day, in a calm qmet place, temperance inenting drinking, bodily covering, and daily engogements, and charity Charity according to Jaina teaching, comprises giving food and medicine to those who need them, imparting knowledge to the ignorant, and affording protection to all living beings. This treatise treats of Ahimsa in all its varying aspects It proves to demonstration that all evil thoughts, all evil acts, every immorality, and every sin and crime is covered by the term Himsa Even spbere no harm is caused to another by such thought, intention, word or act, the purity of the soul of the persons who entertain such thought. utter such word, or comnut such act is certainly injured, and that in itself is Himse, and as such must be avoided, just like the crime of suicide Causing harm to another, may possibly be jostified or extenuated in particular circumstances, but voluntarily causing injury to the self has no justification or extenuation The book lays down a clear method, a royal road, 2 prac tical path The path is simple, easy straight, and not wind ing, mazy, steep, narrow or strait It would be a pleasure to follow it. A person who has not taken to a course of phy, sical exercise, 13 staggered at the mention of a Sandows performances and feels sceptic on hearing what a Ram Murti can achieve He would not believe unless he saw, that a fourсу linder car, in full action, can be stopped from moving by the unaided physical resistance of a mere man. It is difficult to fix limits to the development of bodily strength, and the expansion of spiritual Power is only limited by space and substance The process of expansion may seem difficult, arduous, hard, impracticable to one from a distance, but when one has entered upon the practice of discipline, there is for bım an ever increasing joy in the consciousness of everincreasing power, and knowledge, and every effort makes the succeeding attempt more pleasant and joyful ·and joy ( 85 ) A Jain ascetic is not an idle 'fanatic who mortifies his body, and soils his soul He lives a life of extreme activity, His asceticism has a fascinating charm, and what seerps a torture of the body to the ignorant is a delicious en joyment of constantly increasing power and Lnowledge The joys of Yoga, of communion with the Highest, are only known to those who have experienced thern They are above all earthly pleasures, they lead to heavenly happiness, and ultimately to the realisation, the attaioment of God hood, Siddha Sthána, Parmatma Pada, where the soul is identified with limitless perfect, direct completest knowledge, of all that is, that was, that shall be, simultaneous, in all their varying forms and conditions, is supremely self satisfied, is Omniscient and Omnipotent, for ever and ever, in the uneod. ing eternity of Time and Space ANANT CHATURDASHI The 13th September, 1932 AJIT PRASADA ay ·( 86 ) SYNOPSIS OF THE BOOK. Introductory. Versc 1 Obeisance to the supreme Life 2 Obeisance to the many-sided Philosophy 8 The title of the book literally true, it points out the method of attaining the object of human existence 4 The masters have full knowledge of the various points of view from which a subject may be ascertained The Real and Practical Points of View 6 The world in general is indifferent to the real aspect of things 6 The relative or practical aspect is only for the guidance of the ignorant A discourse is not to be limited to this preliminary aspect. 7 The danger is that an ignorant person may take the relative aspect as the real 8 The student should bnow both the aspects of things, and view them in their entirety Life Defined. 9 The Life or soul, is the conscious I It is free from touch, smell, taste, and color, having attributes and conditions and the triple aspect of appearance, disappearance and constancy 10 Since eternity, it is the author of its own destiny, and suffers or enjoys the result of his action in word, deed, or thought. 11 On being disillusioned, it attains everlasting cons ciousness, infinite knowledge, power and bliss Karmic Action 12 Fine particles of matter are converted into Kardas, because of the influence of the thought-activities of the soul 13 And the material Karmas in their turn, influence the thought activities of the soul 14 The soul, thus appears to the ignorant, as identi fied with its thought activities, and this illusion sets up the wanderings of transmigration ·( 87 ) The Right Discourse 15 Get rid of perversity, realize thy self and attain the highest 16 The path to attain this is above criticism and is un common indeed Begin with and aim the Highest 17 If, even after repeated attempts the disciple is un able to adopt the high path of total renunciation, then ne should be taught the lower discipline of a lay disciple 18 But the preceptor should always aim high and not begin with the lower discipline 19 For he should not prevent the rapid progress of the disciple 20 And the lay disciple should also follow strictly the triple path of Right Belief, Right Koowledge, and Right Conduct Right Belief 21 Right Belief inust first be acquired, for it is there after that knowledge and conduct become Right 22 It is an unshakeable belief in the real nature of the essentials, soul, non soul etc 23 It should be free from doubt 24 It should not be disfigured by expectations, 25 By Disgust, 26 By Superstition, and 27 By Fault finding, 28 The Right believer should be firm, and should strengthen others who are vacillating, 29 Have affection for co religionists, 80 And a desire to enhance the glory of the Faith Right Knowledge 31 Thereafter acquire Right Knowledge 32 Which, though simultaneous gith Right Belief 18 yet distinguishable from it, 38 And bas to be striven for, 84 As an effect following Right Belief 35. Being free from doubt, preversity, and vagueness ·( 38 ) 36 It comprises correct reading, writing and pronounc ing of letters and words, correct understanding, both combined, at proper time, with reverence, propriety of behaviour, zeal, and desire for its propagation Right Conduct. 87 Right conduct must ever be followed 38 It is Right Knowledge which makes conduct Right 39 Right conduct is the restraint of all censurable movements 40 It is of two kinds 41 The complete conduct of a saint, and the partial discipline of a disciple Himsa 42 Himsa includes all evil Falsehood etc, are only the details 4. Himsa is injury to the material or conscious vitalı ties by activity of mind, body or speech through passion Injury to the Self 44 The existence of attachment and other passions 15 Himsa , and their absence is Ahimsa 45 In the absence of passion, and practice of careful Right Conduct, there never is Himsa, even if any injury is caused 46 In the absence of care and caution, and under in fluence of passion, Himsa is ever committed, whether there is injury or not. 47 Because the very nature of the self is thereby injured, whether any other being is or is not Injury to Others 48 Non Abstinence from Himsa, and indulgence in Huss, both comprise Hiinsa When there is careless activity of mind, body, or speech, injury to the vitalities in inevitable 49 Nevertheless, all external circumstances, leading to Himss should be avoided 50 It is foolish to be indifferent to external conduct, and ignote all rules of practical discipline 3 ·( 80 ) Various Views of Himsa 81 Hithout actually committing Himsa, one may be liable for its consequences, like as a murderer failing in his attempt, and one may commut Himsa, and yet be pot liable to suffer for it, eg, a skilful surgeon under whose hands a patient happens to die, in spite of all his care and attention $2 Trifling Himsa may some time entail (as in the case of a cruel hunter) serious consequence, and grietous Hunsa may cause (as in the case of a virtuous King defending his people against & cruel enemy) a sinall result, to one who commits it 58 Tuo persons jointly committing Himsa are affected differently A servant with his master under a sort of compulsion, a soldier obeying the commands of his officer to fire, is not so guilty as the commander, if he himself is adverse or indifferent to the act 54 It is the intention which matters, and thereby Hinsa affects differently before commission, at the time of commission, after commission, or because of the attempt to coinmit, e 9, shen a scheme to injure is not carried into execution, 13 executed, is gloated upon after commission, or is frustrated in the attempt 55 One commits and many (approvers and encouragers) reap, and many commit, but one (the commander) reaps the consequences of Himsa 50 To ope (who instigates Himsa) the consequence is evil, to another who disapproves or prevents Hinsa it is good 57 lo one (who regrets the protection afforded to a victim) Ahimsa brings evil, to another (who affords protection) Himsa brings good result 88 In this multiplicity of points of view, the masters alone can guide and help 59 And a misguided person may cause harm to himself. 60 Having thus considered the above details, the disciple should always nyord Himsa The Eight Basia Vowe 01 First of all give up wine, flesh, honey, and the 8 ·( 40 ) Udambar, fruits of Gular, Peepal, Bar, Pabar, and Anjeer Wine 62 Wine stupefies the mind, plety is lost sight of, and Himsa is the consequence 63 It is the birth place of numerous lıveg 84 Pride, fear, disgust, ridicule, ennu), grief, sex-passion, anger etc, are all forms of Himsa, and are caused by wine. Flesh 05 Flesh is procured by killing life Himga is obvious there 66 The flesh of those who are dead is the birthplace of numerous spontaneously born lives 07 Whether raw, cooked, or otherwise, spontaneously. bora lives are constantly being generated there 08 And he who uses such flesh is responsible for killing groups of such lives Honey. 09 Every drop of hones signifies injury to bees, and is hence prohibited 70 Even if obtained without such injury, it is the birthplace of spontaneously born lives Renounce the Eight Non-Eatables 71 Honey, wine, butter, flesh, are all the result of Extreme fermentation and the birth place of lives 72 The fruits of Gular, Anjeer Peepal. Pahar and Bara are birth-places of mobile lives 78 Even when dry, and free from lives, there is Himsa in using them, because of the keen desire for such prohibited things, which injures the purity of the self 74 A Jain disciple would renounce all the above non eatables Partial Ahimsa. 75 Those who do not feel strong enough to renounce Himga of immobile beings, should at least give up Himsa of mobile lives 76 Such renunciation to be complete is nine-fold, vis, bs self, through agent, by approval, and in each case by body, speech or thought Imperfect renunciation 13 of ·( 41 ) various kinds 77 Himss of immobile lives should also be avoided so far as possible 78 Again one who follows Ahimsa should not, at the same time feel rexed at the improper conduct of other igno tant people, but should try to enlighten them Some Common Misapprehensions Regarding Himsa 79 Do not be misled by the idea that there is no wrong in committing Himsı" for the sake of religion," the laws of which are inscrutable 80 Or for the purpose of pleasing the Gods 81 Nor kill for guests, deserving of respect 82 Nor kill a life with higher vitalities, in preference to a life with lower vitalities 83 Nor kill those which kill others, with the idea that the destruction of one lerds to the protection of others. 84 Nor kill them on the ground that you thereby pre vent them from committing Himsa 85 It is a mis conception to kill one in distress on the ground that such killing will releve him from suffering Alleviate hus suffering, help him, but do not destroy him 86 Do not bill one who is happy, in the false belief that happiness is rarely attained, and when once attained at will continue of the person is killed when in a happy condition 87 Do not bill your preceptor, in the false belief, that by Lilling him while he is in deep concentration of mind, hc will attain eternal bliss 88 Do not kill, in the false belief that by killing you release the soul from its imprisonment in the body, and you set it free 89 Do not kill yourself to offer your flesh to one who is starting 00 Do not yield to delusions such as set forth above Falsehood 91 Wrong statement through carelessness is falsehood ·( 42 ) 02 It may be (1) denial of the actual existence of a substance with reference to its position, time or nature 08 (2) affirmation of what does not exist, with reference to position, time and nature 04 (8) where it is wrongly described. 95 (4) Speech condemnable, sinful, or disagreeable 96 Condemnable speech is such as back-biting, harsh, unbecoming, non sensıcal, or otherwise uncanonical 97 Sinful speech is what lerds to piercing, cutting, beat- "g, ploughing, trading, stealing and such acts of Himsa 98 That which causes uneasiness, fear, pain, hostility, grief, quarrel or anguish of mind is disagreeable speech 99 Himsa is inevitable in such cases, because of careless indulgence 100 But a religious dicourse would not be such even if it be distasteful or cause pain to the listener, because of the absence of thoughtless indulgence 101. Those who are unable to refrain from such sinful untruth as is unavoidable in arranging for articles of use, should renounce all other untruths, for ever Theft 102 Theft is the appropriation of what is not given It causes injury and 18 Himsa 103 For property is dear as hfe 104 And there is thoughtless indulgence 105 It is not so, when saints tabe in Karmic molecules, for there is no passionate indulgence there 100 Those who are unable to refrain from taking water from well etc, should abstain from appropriating other things. Sexual Purity 107-108 in sexual intercourse there is obvious Hinsa, due to the killing of mobile germs in the Act 109 Sexurl indulgence otherwise has root in desire, and hence is Himsa 110 1f unable to live without a wife, let other females be abjured, ·( 48 ) Attachment of Temporalities 111 Affectionate regard for external objects is due to allusion and is attachment-clinging to externals 112 Even if one las renounced all tangible property, the feeling of allachment itself is a clinging to externals 118 All clinging to externils arises from attachaients 114 There is no attachment in the drawing in of Kar. mic molecules by saints, and it is not therefore a clinging to externals 115 Possession is external and internal 116 Internal possessions are 14 – (1) Wrong belief, Desire for sexual enjoyment with (2) man, (8) woman, (4) both, (5) laughter, (o) indulgence, (7) ennui, (8) sorrow, (9) fear, (10) disgust, (11) anger, (12) pride, (18) deceit, (14) greed 117 External possession is of living or non living objects 118 Abjuring all possession is Ahinsa , and all appro. priation is Himsa 119 Internal, as well as, external appropriation is Himsa 120-128 There is a difference in the intensity of feeling A deer has a liking for grass, and & cat kills a host of mice One is fond of milk, and the other of sugar The difference 18 obvious 124 126 Acquire belief in the principal categories, get nd of wrong belief, and of passions of the first degree, then suppress those of the second degree Then adopt the vows, and subdue all internal attachment, through humility, content. ment, and meditation 127 External possession should ever be avoided altoge ther Its existence shows non control 128 If unable to do so, one should begin by setting Jimits to them Night Eating 129 Himsa is inevitable in eating at night Therefore renounce it 180 Absence of such a vow shows influence of passion ·and desire Why take food night and day 131 133 Toking food at night only, and not in the day shows strong desire for good relish, at leisure Himsa is in evitable when food is prepared or taben in the absence of sun light Limp light draws insects to food stuffs 184 By renouncing night ealing through mind, body and speech, Ahimsa is much advanced Three-fold Path. 135 Liberation comes soon to those desiring self ad vancement, when they exert ceaselessly in the threefold path of right belief, right knowledge and right conduct Supplementary vows. 186 Practise there rows They lend strength to the elementary vows Direction Limit 137 Fix a limit to your movements in the 10 directions, the eight points of compass, and up and down 188 This brings you the merit of Abımsı with regard to what is beyond such limits Space Limit 189 Then fix a further limit with reference to villages, murhets, streets, houses, etc 140 Chis secures Ahimsa in regard to what is beyond such confines Unnecessary Indulgence 141 Never think of hunting victory, defeat, battle, adul tery, theft etc They lead to sin 142 Do not give sinful advice to those engaged in art, trade, writing, agriculture, crafts, service and industry 143 Do not without necessity, dig ground, uproot trees, trample lawns, spriokle water, pluck flowers, leaves or fruit, or do such other acts 14! Do not gire instruments of Himsa such as knife, poison, fire, sword, plough, bov 145 Do not listen to, recite, of teach bad and absurd storie 146 Do not gamble 147 Renounce all such unnecessary sinful habits, and ·strengthen the yok of Ahimsa Equanimity. 148 Be equanimous, indifferent to love or hate, pain or pleasure, loss or gain. 149 Practise this attitude of equunimity, at the end of each night and day, and oftener 150 The observance of equanimity secures the obser vance of vows in completeness because of the absence of all sinful activities Fasting 151 Fasting once a weeh helps the practice of (Simdsak) equanimity 152 150 Commence fasting at middle of the day pre- 4109s to the 8th and 14th days of each fortnight , gre up all work, all affection, even for one's own body, retire to a secluded spot, observe due restraint of body, speech and mind pass the dig in spiritual meditation, observe equanimity, vanquish sleep by self study , and pass the night on a clean mat After the necessary duties of nature in the morning, perform worship with clean offerings, pass the day, the night, and half of the next day in the manner stated This is the proper observance of a fast 167 Such observance for 48 hours secures the merit of Ahimsa in completeness, for that period Limitation of objects of enjoyment 158 159-160 By renouncing all objects of enjoyment, Himsa is aloided Falsehood 15 avoided by control of speech , uod theft by abstinence from all appropriation Sexual purity follows abstinence from sexual intercourse There is no attachment left even for the body The stage of the saint with perfect vows us thus practically reached 101 The use of articles suhich are enjoyed once, wuch as fruits ond food, or which are repeatedly enjoy ed such as clo thes or furniture should also be given up 102 And so the use of Anant Kiya vegetables containing infinite number of lives 168 And so the use of butter, the birth place of numer. ous lises ·( 40 ) 164 Enjoyment of permissible objects should also be imited 105 And a limit fixed within such limits also 166 This results in the observance of Ahimss par excel ence Food offering to unexpected guests 167 The best guest ise naked saint and pure food offered to him is for mutual good 108 Such offering should be of pure food, with respecto ul welcome, offer of a high seat, washing the feet, worship, and bowing with pure body, speech and mind 169 And regardless of worldly benefit, with forbearance, sincerity, absence of jealousy, sorrow, joy, or pride 170 The food offered should be such as is helpful to studies, and to the due observance of austerities, and is not likely lo cause fondness, disgust, incontinence, intoxication, pain, fear etc The grades of recipients 171 The recipients may be true believers without vows, with partial vows, and those with full vows 172 A gift is the antithesis of greed, which is Himsa. and is therefore an act of Ahimsa 178 One who does not offer food to such a recipient must be a greedy person 174 And offering of food in the manner stated above, is Ahimsa Renunciation of the Body 175 The last thought should be of a calm renunciation of the body 176 And this thought should ever be present long beforeddeath supervenes 177 It is not suicide, when on the certain approach of death, one prepares to meet it calmly 178 It would be suicide if one were to put an end to his life, under an impulse such as fear, greed, weakness, hallucination 179 This is Ahimsa, because all passions have been duly subdued ·( 47 ) 180 One who observes the disciplinary vows ceaselessly. attains the eternal bliss of liberation Transgressions of vows 181 There are 70 defects detailed, five with reference to Right Belief, and to each of the five ows, and to each of the eight disciplinary sows Defects of Right Belief. 182 Scepticism, expectation, disgust, praise of wrong believers, and thinking admiringly of them are the defects of Right Belief Defects of the 5 vows 183 Mutilatıng, beating, tying up, over loading, with holding food or drink, are the 5 transgressions of, Abitnga 184 False preaching, disclosing secrets, forgery, breach of trust, and divulging inference drasyn from conduct or gestures, are short comings of Truth 185 Adulteration, abetment of theft, receiving stolen property, illegal traffic, and use of false weights and measures are 5 transgressions of Non stealing 180 The 5 defects of sexual purity are intense sexual desire, unnatural sexual indulgence, arrangiog marriage of those outside the family, association with immoral women, married or umarried 187 Exceeding limits of property to be appropriated, are transgressions of the sow of limited possession Defects in the disciplinary vows 188 By exceeding the direction limits, or boundaries or forgetting them, one transgresses tne direction limit vow 180 Sending, detaining, throwing out things, speaking out, and communicating besond limits by sigas, are shortcomings in the vow of space limit 100 The vow of avoiding unnecessary indulgence is trans gressed by uttering obscene words, obscene gesticalation, misuse of articles of use, gossip and thoughtless conduct 191 The vow of equanuinity is broken by misdirection of speech, mind and body, lack of interest in and forgetting due observances of equanimous control of self 102 The five defects of the Fasting vow are using seats ·( 48 ) and articles given up, passing excrements without care, forget ing the rules, and lack of interest 193 The row of limited use of articles of enjoyment is breached by eating things having life, or mixed with those having life, or being in contact with such, or food not well cooked or aphrodisiacal 104 The defects in the vow of food-offering are dele gation of host's duty, placing food on or covering it with articles with life, not serving meal at proper time, and lack, of interest 105 The vow of tranquil death is transgressed if there is a desire to lue, or to die, attachment to friends, reminis cence of pleasures enjoyed, or desire for pleasures in future 196 One with thorough control, soon attains eternal bliss by a thorough observance of the vows Austerities 197 Austerities are helpful to liberation, therefore practise them 198 The external austerities for house holders are Fasting, reducing diet. sleeping and resting in lonely places, giving up tasty things (milk, curd, ghee, oh, It, sugar) 199 And the internal austerities are Respect, and service of saints, expiation renunciation study, and con centration 200 House holders should also as far as possible follow the rules of conduct for sunts Six Essentials 201 Equanimity, praising, bowing, repentance, renuncil. tion, and attachment for the body are the essential daily duties Three Controls 202 Body, mind, and speech should be properly control led Five Careful Acts 203 Careful mouement, careful speech, careful eating, careful placing and removal of thungs, careful evacuation of excrements should also be observed ·6 Ton Obsorvancos 201 Practise continuously the 10 observances Forgiveness, humility, straight forwardness, truth, contontinent, restraint, austerities, charity, non attachment, and sexual purits Twelve Thoughts 205 Transitoridess, helplessness, transmigration, loneli ness, separateness, impurity, inflow, stoppage and shedding of Karmas, Universe, rarity of, and the true nature of, the Right Path. Tho 22 Suffering & 206-208 Hunger, thirst, cold, heat, insect bite, nudits, cnnur, woman, walking, sitting, resting on hard carth, abuse, besling, begging, non obtaining, disease, contact spith thorns, durt, respect and dis respect, concert of knowledge, lack of knowledge, slack belief. 209 Follow the three Jewels of Right Belief, Knowledge, and Conduct ceaselessly 210. Adopt the order of saints as early as practicable. 211 214 The three Jewelled Path leads to liberation If there is hondage of Karma, it is caused by passion 215 Molecular bondage is due to soul's vibrators activity, and duration bondage is caused by passion 216 There can be no bondage, when there is Right Belief. Knowledge Conduct, 217 220 It is vibratory actisity and Passions which cause Bondage of Tırtbankarn and Abaraka Karmns, in presence of the three Jewels 221 222 The triple path leads to Liberation The difference is in the Real and the Practical Aspect 223 224 The self absorbed soul is in the Highest State, pure and elfulgent, eternally happy 225 The essence of True Philosophy is obtained by adopt. tog proper aspect of things 226 The author's expression of his own humility, dis claiming all credit for the book, which consists of phrases, words, and alphabets, which are eternal

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·THE SACRED BOOKS OF THE JAINAS VOL. IV. Jagmandar Lal Jaini Memorial Series Vol VI धीपरमारमन मम । श्रीमदमृतचन्दसरिपिरचित पुरुपार्थसिद्ध्युपायः (जियचनरदस्यकोश) PURUSIJĀRTHA SIDDHYUPĀYA OHAPTER I Exposition of Purugbärtha Bidduyupāga तजयति परं ज्योति समं समस्तरनन्तपर्याय। दर्पणातल इस सकला प्रतिफलति पदार्यमालिका यत्र ॥ १॥ 1 Victory to tbat Supreme Intelligence, where, as it were in a mirror, 13 reflected the chain of all substances, in all their infinite conditions Commentary The word , supreme, indicates the highest conceivable degrec of perfection and the word suttir, Eſtulgence is used to convey tho idea of pure absolute luminous omniscience the utter absence of any the slightest shadow of the darkness of ignorance Glorious or Victorious, la an exclamation of unsuppressable Jos, experienced in the contemplation of the Almighty Omniscience ·2 THE SACRED BOOKS OF THE JAINAS The expression Tuft, the chain of substances, conveys the idea of a well ordained connection and thoroughly regulated inter action amongst all substances, and negatives the suggestion of con fusion, chaos, or chance The expression समस्तै अनन्तपर्याय: in all their infinite conditions, shows that the infinite substances in the Universe are constantly, at every moment of time, undergoing change of condition, but the Omniscient sees and knows them all, as a whole and in all their varying modes and circumstances, in past, present, and future The words quoad ga, as if it were in a mirror, show the purity and exactitude of knowledge without any indistinctness, confusion or overlapping, and the absence of any effort, mental or otherwise The pure perfect and absolute knowledge is such that in it are reflected distinctly and simultaneously at one and the same time, all possible and constantly changing conditions, past, present and future of all objects which exist, individually and collectively, analytically and synthetically, in all their minutest parts as well as in their whole, and without any effort or exertion, mental or other Wise Effort connotes imperfection and only ceases to exist when perfection absolute is attained, and hnowledge and soul become iden tical The auspicious opening verse demonstrates the basic doctrines of Jaina Philosophy, that all existence though constantly changing, is an eternal entity, and not a mere illusion that all existence is capable of being definitely and positively known, and that Pure Consrousness, the Laberated Soul, is Omniscient Jainism is thus distinguished from Illusionism, Atheism, and other systems of Philosophy परमागमस्य वीजं निपिद्धजात्यन्धसिन्धुरविधानम् । सकलनयविलसिताना विरोधमथन नमाम्यनेकान्तम् ॥ २॥ 2 I bow to Anekant (Jaina Philosophy), which is the root basis of the Highest Scripture which dispels the wrong notions avout elephaot, of persons born blind, and which removes the contradictions amongst all those who entertain one sided or limited points of viesy ·PURUSH ARTHA SIDDHYUPAYA 8 Commentary The phrase sirut, refers to the well known illustration of the various different conceptions which a number of congenitally blind persons who had not known an elephant, came to entertain of the shape of an elephant, when they happened to stumble against the animal One who caught hold of the ear declared that the elephant was like a big palm leaf fan He who seized the leg insisted that the animal was like a pillar while the one who caught the tail maintained that the elephant was like a big hard rope And again the person who touched the trunk aflirmed strongly that it was like an extraordinary big cobra, which hissed but did not bite Each of them maintained that his own conception was the right one and the others were wrong The fact was that each of them had only grasped a portion of the body of the elephant, and formed only a partial conception which though true, so far as it went, was not the whole truth Each one of them had a limited, but not a perfect knowledge of the elephant as a whole The man with eyes who could see the whole of the elephant all at once, explained to each one of the blind persons that though correctly asserting a part he was ignorant of the whole truth, and thus sot at rest the wrangling amongst the imperfectly informed persons who assailed each other as wrong and untrue while not one of then knew the whole truth The vast majority of philosophers are so very much engrossed in their own theories that they would not care to look beyond Each 18 80 very partial one sided and prejudiced that he would not like a person born blind examine the other systems Looking at things from different angles of vision, each has been disputing with the others asserting his own system to be correct, and the others wrong Such disputations among the various systems of philosophy are reconciled by the all embracing all encompassing Anekant, the Universal System, the all comprehensive Science of Thought After doing obeisance to the Supreme Intelligence the Pure and the Highest Sell, the Parmatma the fountain head of all knowledge, of all Scripture of all Revelation the author here offers salutation to the Revealed Knowledge the Highest System of philosophy, the Universal Truth, which reconciles, encompasses assimilates all partial systems, incomplete, one sided, and hence jarring and contradictory among themselves ·THE SACRED BOOKS OF THE JAINAS लोकत्रयैकनेनं निरूप्य परमागमं प्रयत्नेन। अस्माभिरुपोध्रियते बिदुपां पुरुषार्थसिद्धथुपायोऽयम् ॥३॥ 3 After having carefully studied the Highest Scripture, which affords & matchless pision of the three worlds, 1 proceed to expound, for the sake of scholars, this (treatise) Purushartha-Siddhy upaya Commentary The word "one eye' conveys the idea of unequalled, matchless visjon, such as cannot be had anywhere else, in any other system of Philosophy The book is written for the sake of sensible earnest students Neither this, nor any other book can do any substantial good to the foolish prejudiced, bigoted, or obstinate person, who cannot, or would not, think widely and deeply Purushartha Siddhyupaya --This name is given to the treatise because it literally deals with the method of attaining the object of the Soul The object of the Soul is the riddance of all imperfection, due to its contact with matter, and the consequential evolution into ultimate perfection, the inherent quality of the Soul The book 19 the result of firm conviction and deep research derived from an extensive study of the most sublime and all comprehensive Philosophy, the Highest Revelation made by the All Knox ing Arhat मुरयोपचारविवरणनिरस्तदुस्तरविनेयदुवोंधाः। 1 व्यवहारनिश्चयज्ञा. प्रवर्तयन्ते जगति तीर्थम् ॥४॥ 4 True philosophy is promulgated in the Universe, by those who, themselves conversant with the real and the prac tical aspects, dispel the difficult to be removed ignorance of pupils by an exposition of both the absolute and the relative aspects of things Commentary The word ale literally means a ford, a means of crossing over Metaphorically at denotes a spiritual guide, or Philosophy, which enables one to cross over the ocean of recurring births in this world ·PURUSHARTHA SIDDHYUPAYA 5 The adoption of a one sided view whether absolute, or relative, would be prejudicial and obstructive to right advancement and evolution The Jain Philosophy explains all points in a two fold manner The Nishchaya dlukhya Shuddha, Satyártha Bhutártha, or Drayyárthika Naya is that aspect which views things from an absolute standpoint unaffected by the influence of surrounding circums. tances Vyavahára, Upachára, Ashuddha Asatyártha Abhutartha, or Paryáyárthika Naza contemplates the same objects in their varying conditions under outside influences This study of the two fold aspect of substances is essentially necessary for a full and perfect comprehension of an object from the Nishchaya Naya man viewed as the Jiva is pure consciousness and is immaterial Again, as encased in the body, it is from Vyavahára Naya said to possess weight, coloar and other attributes of matter The preceptor should therefore be fully acquainted with all points of view in order to discourse to various persons from the aspects in which they can grasp them The master should be able to approach all intellects, high and low to satisfy the most advanced student as well as to make things clear to a beginner निश्चयमिह भूतार्थ व्यवहारं वर्णयन्त्यभूतार्थम् । भूतार्थबोधविमुख प्राय सर्वोऽपि संसार ॥ ५॥ 5 In this connection, Nishchaya is defined as the Real, and Vyavahira as unreal Almost the whole world has its face against Knowledge of the real aspect Commentary The vast majority of people in the world are so very much en frogsed in mundane pursuits that they pay no attention and bestow no thought to find out the reality of their own selves And there. fore they go deeper into the mire of mundane meanderings अवुधस्य धोधनार्थं मुनीश्वरा देशयन्त्यभूतार्थम् । व्यवहारमेव केवलमवैति यस्तस्य देशना नास्ति ॥ ६॥ 6 The high saints point out Vyarahára for the guidance of the ignorant A discourse is of no avail to one, who knows Vyavahára only ·G THE SACRED BOOKS OF THE JAINAS Commentary A child is instructed in the truths of religion and morals by allegories and parabies, but as his intellect grows he begins to discuss those truths from a more serious and abstract point of view But if one cannot go beyond parables or allegories, one will always remain a child 10 intellect The learned preceptors commence by inculcating truths from the relative or Vyavahára point of view and describe things as they ordinarily and seemingly appear Gradually, however, they lead the pupil to the real aspect If however no effort is made to grasp the real aspect, and attention is confined only to the relative side, there would be no real progress and the disciple would ever remain envolved in mazes temporal, and unable to evolve the spiritual side, and thus all discourses will be lost upon him. It is therefore essen. tially necessary that one should know both the real and practical aspects of things माणवक एव सिंहो यथा भवत्यनवगीतसिंहस्य । व्यवहार एव हि तथा निश्चयतां यात्यनिश्चयज्ञस्य ॥७॥ 7 Just as a cat represents a lion to one who has not known a lion, similarly Vyavahára alone is Nishchaya unto him who does not know what Nishchny a is व्यवहारनिश्चयो य प्रवुध्य तत्वेन भवति मध्यस्थ । प्राप्नोति देशनाया. स एव फलमविकलं शिष्य ॥८॥ 8 That student alone achieves the full benefit of teaching, who, having well understood both Vynvahira and Nishchaya, in their true nature, becomes neutral Commentary The student is here advised to approach his studies with open mind, and not to obstinately stick to pre formed ideas All prejudice and pre inclination should be avoided If one adopts the Nighchaya view only, one would altogether neglect the rules of conduct which serve as stepping stones to spiritual ·PURUSHARTHA SIDDIYUPAYA 7 Progress Again, If the Vyayahára view alone is adhered to realisation of the true Selt, Aloksha, would become impossible of attainment अस्ति पुरुपश्चिदात्मा विवर्जित स्पर्शगन्धरसवर्णे । गुणपर्पयसमवेतः समाहित. समुदयव्ययाव्ये ॥६॥ 9 Purusha (the soul) is pure consciousness It is free froin touch, smell, taste and colour, has its own attributes and conditions, and 19 possessed of manifestation, disappearance and continuity Commontary The author here proceeds to define the wood Purusha with which the name of this book, Purushártha Siddhyupiya begins The definition of Purusha, soul is threcfold Its positive aspect is consciousness sell Illumination and fall perfect absolute knowlodge of all elsr that subaists, spontaneous inherent direct with out the intervention of any other medium Its negative definition is its non contact with attributes of Matter such as smell taste touch colour Then again in common with all other substances, Matter Space, Dharma, Adharma and Time it is possessed of immutable and distinctive attributes of its own but is constantly undergoing changes of conditions It has a triple aspect of manifestation disappearance and con tinuity to take some Illustrations A gold chain may be melted and formed into a ning but it remains gold at all times while chang ing its form A piece of iron may in course of time change into red rust This change of form is constant and continuous though it may be imperceptible The iron however retains all the inherent qualities of the metal iron at all times Water may change into vapour and ice but it retains the constituent properties of water at all times A Juva may take the boily of a vegetable, or an insect, or animal or may be born as man in the dark hellish regions or in the bright heavenly firmament or attain Moksha Its forms may change, its consciousness may be reduced to a nominal degree, but it would as a property inherent in it, be ever present in all forms and condi. tion Forms may change appear and disappear, but the constituting properties remain constant, ever present ·8 THE SACRED BOOKS OF THE JAINAS This triple aspect of appearance, disappearance, and constancy, creation, destruction and permanence, also find place in Hindu Phllosophy though represented there in a mythological form as the three Gods, Brahma, Vishnu, Shiva, who keep the universe going It is a simple statement of a fact which characterises all substances A substance is that which subsists distinctly, in its own entity and individuality as separate and distinguishable from other subs tances This distinguishing feature, or features, constitute the very essence of the substance Without them the substance cannot exist These are its constant invariable attributes, unchanging and un changeable And yet every substance is continually undergoing change may be imperceptibly slon, but certain This change is due to the action of the substance called Time The common place remark that Time changes every thing, is a statement of a truth of Metaphysic3 It is also a truth of Physics so far as that Science goes Matter is indestructible but is constantly changing in form Similarly soul 18 eternal uncreate and undying, but is constantly undergoing visible change of form so long as it is combined with subtle matter in karmic condition when it is free: from all connec tion and contact with matter and attains its own glory, even then in that Nirvanic condition there is a constant change within itself It is called six fold Increase and Decreas » Shatguni Hani vridhi It is a fine and subtle metaphysical statement which is very difficult to demonstrate within the limited compass of a small treatise like the present one In the physical world it is clear that all things are changing, may be imperceptibly slowly Even the so called sudden and violent changes are only so in a comparative sense They are really the result of a slow and imperceptible work by forces constantly and ceaselessly exerting themselves for centuries This definition of Purusha, Jipa, Soul will enable us to follow the subsequent lessons with ease and interest The English word "Soul" does not correctly and fully convey the full significance of what we mean by the word 'Jiva" • Átma" or "Purusha" and, therefore we shall henceforth use the Sanskrit word Jiya without giving its Enghsh equivalent It has no ser and we shall use the neuter pronoun for it when necessary From the real point of view all Jayas, whether in pure Nirvanic condition or in the impure embodied state, are alike, inasmuch as they are all possessed of the above mentioned features in the poten tial sense ·PURUSHARTHA SIDDHYUPAYA 9 From the practical point of view, however Jivas confined in material bodies have varying degrees of consciousness It is least apparent in the five lowest forms of life where it functions through the one sense of touch only, and has a physical body in the form of earth, water fire, air and vegetation This consciousness gradually developes and the Jiva begins to function through an increasing number of sense organs, and is placed in two sensed, three sensed, four sensed, and five senged groups परिणममाणो नित्यं ज्ञानविवत्तरनादिसन्तत्या। परिणामानां स्वेपांस भवति कर्ता च भोक्ता च ॥१०॥ 10 Undergoing, through allusory knowlege, constant changes since eternity, it causes and experiences its own thought activities Commentary There was no time when Pure Jiya was first polluted by the attachment of karmic matter Pure Jiya is above all contamination, and is called Mukta Jiva the liberated soul It is omniscient and with infinite pon er The Samsarı Jiva, or the embodied soul, has ever been contami nated, beweighted, and pressed down by Karmic forces the good and evil emotions, and thereby, from time eternal, it has been sub Ject to varying thought activities These thought activities, though influenced by karmas have their origin in vibrations, produced by the embodied Jiva and, therefore, the Embodied Jiva must be held to be the doer of all karmas responsible for all thought activities and the enjoyer of the effects thereof whether good or evil The Jaina Philosophy postulates the eternal existence of Jiva, without a beginning and without an end Jiva is called Purusha, Atma, Ego, I, Soul Jiva means one who lives, has a conscious existence It is distinguishable from Ajiya non Juva which is the other of the two primary substances, Jiva and Ajiva, which constitute the Universe-all that is There is an infinite number of Jivas in the Universe Infinity is such a number that it is unaffected by all arithmetical processes You may add to or subtract from infinity, any quantity and the resalt is ever constant infinity ·10 THE SACRED BOOKS OF THE JAINAS In the Universe, Jivas exist in two conditions There are the pure, uncontaminated Jivas, exhibiting all the attributes of Perfec. tion They are Omniscient They want nothing, they are above desire and they are ever happy 1hey are Mukta Jivas The Sam sari Jivas or embodied souls are contaminated by combination with fine molecules of fine Karmic matter, which obscure their inherent attributes such as Omniscience, Peace and Beatitude It is this Karmic combination, which is the inducing cause for attracting fresh Karmic matter to the soul, and keeping up the state of contamina tion There is a limit to the period for which karmic matter can re main combined and bound up with a soul, but before the expiry of that period, the activities of body, mind and speech and the passions and emotions, generated by the karmic molecules already in contact, create a condition which attracts other Karmic molecules for bondage with the soul, and thus the process of falling off of old, and the bondage of fresh karmas goes on and on The Karmas are ever change ing in their intensity, duration, kind and quantity The stoppage of this process of bondage and the elimination of all karmas can be attained by effort, of which the ultimate result is Nirvana, Emancipation, Liberation from harmas A pure Jiva cannot possibly be affected by Karmas No force, no influence, no power, hon ever strong, can affect it It exists, 10 constant condition of Supreme happiness, in the enjoyment of Omni science and other inherent attributes सर्वविवत्तॊत्तीर्ण यदा स चैतन्यमचलमाप्नोति। भवति तदा कृतकृत्यः सम्यक्पुरुषार्थसिद्धिमापन्न ॥११॥ 11 When Jiva, having got rid of all illusion, attains everlasting consciousness, it then becomes one who has accom plished all that was to be accomplished, and is possessed of the success resulting from right exertion Commentary The ultimate object of human existence is to attun the perfect purity of the soul, Its condition of inherent perfection The obstacle to such attainment is ignorance illusion or Moha and when that is removed, the inherent attnbutes appear and the latent becomes ·PURUSHARTHA SIDDHYUPAYA IL patent. The latent potentialities become fully manifested, and the imperfect soul, becomes the perfect Soul, Parmátmá जीवकृतं परिणामं निमित्तमात्रं प्रपद्य पुनरन्ये । स्वयमेव परिणमन्तेऽत्र पुद्गला. कर्मभावेन ॥१२॥ 12 Again, other molecules of matter, coming in con tact with the stimulus of (impure) thought activities emanating from the Jiva, themselves turn into the form of Karma Commentary This process of conversion into harmic molecules, and combina tion with Jiva is automatic and contemporaneous, caused by the sto mulus of impure thought activities like the imprint of an image on a sensitive plate on exposure to light, or the conversion of water into vapour by the effect of the heat परिणममाणस्य चितश्चिदात्मकैः स्वयमपि स्वकर्भावः। भवति हि निमित्तमात्रं पोद्गलिकं कर्म तस्यापि ॥१३॥ 13 To & Jiva, modifying itself by its own (impure) thought activities, the material Karma (in operation) acts only as a stimulus Commentary It is the Jiva itself which undergoes a modification in its own impure thought activities The operation of a Karma, already in bondage with it acts as a stimulating cause to such modification Jiva and matter both have the capacity of modification The modification, however, would not go beyond the scope of their res pective attributes A Jiva would in spite of all modifications remain a Juva, and would never get modified into matter, and so would matter never get modified into Juva But there is a sort of recipro cal connection of cause and effect between them, inasmuch as the impure thought activity of a Jiva is an auxiliary cause to the con version of karmic molecules into harmas, and the operation of bound up Karmas becomes an auxiliary cause for the impure thought acti vities of a Jiva This reciprocal action is the cause of the ever con tinuous existence of Jiva in mundane condition Matter existing by ·12 THE SACRED BOOKS OF THE JAINAS itself could never have been capable of turning into Karma, if there were no stimulus of the impure thought activity of a Jiva; and & Jiva could never entertain an impure thought activity if there were no Karma affecting it The continuance of such action is Samsara, and its discontinuance is Moksha एवमयं कर्मकृतैर्भावरसमाहितोऽपि युक्त इव । ! प्रतिभाति वालिशानां प्रतिभासःस खलु भववीजम् ॥ १४ ॥ Thus, though Jiva is not identified with the thought Activities caused by Karmas, set to the ignorant it appears to be so identified This illusion is verily the seed of Samsára Commentary Illusion is the basic cause of the transmigration of Jiva in the worla This illusion consists in not understanding the true nature of Jiva and matter, and in identifying Jiva with the passions, affections and the various other conditions caused by Karmas Love, hatred, lust, anger, greed, pride, and deceit are not the Svabháva (true nature) of Jiva they are produced by the influence of Karmas The true nature of Jiva is pure consciousness, which, by the effect of Karmas, has become affected with attachment hatred and the varıous other passions and affections Ignorant persons taking what are only accidentals to be the essentials of Jiva, entertain hatred, and other passionate tendencies, and are ever involved in the course of transmigration विपरीताभिनिवेशं निरस्य सम्यग्व्यवस्य निजतत्त्वम् । 1 यत्तस्मादविचलनं स एव पुरुषार्थसिड्युपायोऽयम् ॥१५॥ 15 Having got rid of the above perversity and having well realized the nature of the Self, steadfastness therein 18 the means to the acquisition of the object of Jiya Commentary This is what is well known as Samyak Darshan or Samyaktwa, Right Belief in the principles of the Jaina religion The title of the book Purushártha Siddhyupaya has been literally explained and justified here ·PURUSHARTHA SIDDHYUPAYA 13 The object of writing this philosophical work as indicated in the name given to it is here explained and the way to the attainment of the goal pointed out The disciple should first get rid of the per versity of confusing the distinctive natures of Jiva and matter, and of identifying the one with the other He should understand and fully realise the true nature of Jiva, and cultivate a steadfast beliet thercin This steadfast belief and its application at every moment to the varying circumstances in life would help in the easy shedding off of harmas, and in the stoppage of fresh inflow and bandage of Karmas and thug lead to ultimate freedom or Moksha A true believer would remain equable and unperturbed in the face of disease, distress, calamity or casualty He would ascribe it to karmic influence and remain at peace in mind and body He would entertain good thoughts and practise pure concentration mund Discipline usterity and renunciation would be pleasant, health-giving, and invigorating to the mind and the body He would develope his soul force, attain perfect self realization, freedom from harmic thraldom, or Boksha अनुसरतां पदमेतत्करम्विताचारनित्यनिरभिमुखा.। एकान्तविरतिरूपा भवति मुनीनामलौकिकी वृत्तिः ॥ १६ ॥ ॥ 16 The life routine of such saints as follow this path, as are erer aferse to questionable conduct, and have adopted complete renunciation, is uncommon jade-d Commentary The most direct, and the quickest path to Moksha is the adoption of the life discipline of a saint Such a llfe discipline is uncommon indeed A saint has no attachment to and no aversion for any thing or person He has no desire He has no property, no clothes, no house His only possession is a wooden bowl for water for cleaning the body when necessary, and a soft brush for removing insects when moving about, sitting or lying down He foregoes for life the luxury of a bath, and would not sleep on a bed He lies down on the bare ground to give to the body the minimum rest required He takes food simply to sustain life, and such food, simple and pure, must not be specially prepared for him He takes it standing off his hands He is occupied in the study of, and dis course upon the scriptures He practises concentration of mind, with, A view to sell realization ·14 THE SACRED BOOKS OF THE JAINAS बहुशः समस्तविरतिप्रदर्शितां यो न जातु गृह्णाति । तस्यैकदेशविरति. कथनीयाऽनेन वीजेन ॥१७॥ 17 He who, in spite of repeated dissertations, is unable to accept the path of absolute renunciation, should in that event, be lectured upon partial renunciation Commentary He, who is not prepared to adopt the order of saints should be persuaded to enter the life of a virtuous house holder, who practises partial renunciation, and gradually prepares himself for the higher orders यो यतिधर्ममकथयन्नुपदिशति गृहस्थधर्ममल्पमतिः। तस्य भगवत्प्रवचने प्रदर्शितं निग्रहस्थानम् ॥१८॥ 18 The unwise (preceptor) who without discoursing upon the "order of saints" only lectures upon "order of the householder" is, according to the sayings of the worshipful, deserving of censure अक्रमकथनेन यतः प्रोत्सहमानोऽतिदूरमपि शिष्यः। अपदेऽपि संप्रतृप्तःप्रतारितो भवति तेन दुर्मतिना ॥ १६ ॥ 19 Because, on account of the all regulated discourses of the unwise (preceptor), even the disciple, who had pitched up his resolution high, 13 made to content himself only with a low position and is thus misled एवं सम्यग्दर्शनबोधचरित्रत्रयात्मको नित्यम् । तस्यापि मोक्षमागों भवति निषेव्यो यथाशनि ॥२०॥ And, for him also the three fold path of liberation, consisting of right belief, right knowledge, and right conduct, is to be constantly followed according to his capacity Commegtary Jaina saints lead an ascetic life of complete renunciation and A layman though unable to follow the rigorous 20 severe austerities ·PURUSHARTHA SIDDAYUPAYA 15 He may code of the saint, must follow the rules of conduct so far as his cap3 city allows him to do so But he should not shrink from the three fold path, and should not under-estimate his capacity adopt a milder discipline to prepare himself for the higher one The rules of religious conduct may thus be divided into those for saints and those for laymen CHAPTER II Right Belief तत्रादो सम्यक्त्वं समुपाश्रयणीयमखिलयत्नेन । तस्मिन् सत्येव यतो भवति ज्ञानं चरित्रं च ॥२१॥ 21 Again, one must, by all possible means, first attain right belief, because only on the acquisition thereof koow ledge and conduct become (right) Commentary Right belief means true and firm conviction in the principles arrived at after full consideration in accordance with the laws of reasoning, from all possible and reasonable points of view The knowledge which a person possesses cannot be denominated right knowledge, unless it is preceded and accompanied by absolute con viction and firm bellef And the conduct becomes Right Conduct when preceded and accompanied by Right Belief and Right knowledge जीवाजीवादीना तलानां सदैव कर्तव्यम् । श्रद्धानं विपरीताऽभिनिवेशविविक्रमात्मरूप तत् ॥ २२॥ 22 One should always have firm belief in Jiva, AJIB, and the other principles, as they are, free from perverse notions It is the nature of the Self Commentary from the practical point of view a right belief is a firm belief in the seven principles From the real point of view it is an inher ent attribute of Jiva itself The seven principles of Jainism solve all problems which agt tate man's mind, such as, what substances the universe is composed ·16 THE SACRED BOOKS OF THE JAINAS of, what are the natural qualities and functions of each of these subs. tances, what is the reality of Jiva why does it transmigrate, and how can it attain Nirvana what am I why am I here, what is to become of me, what is the reality of what I see around me, why is there pain and misery in the world, and how can they be got rid of, and how can happiness be attained ? These may well be here described 1 Jiva has already been described in verses 9, 10, 11, 12, 13, 14 and 15 Religions differ widely in their conceptions in this respect The Chárváka system propagated a sort of Epicurianism, under the conception that Jiva is a condition of matter, and that death 13 nothing but the separation of those material particles (earth, water, fire and air) which when combined in certain proportions formed the Jiva Another religion teaches that Jiva is caged like a bird in the physical body, and can fly away, if this cage, the physical body, be broken Another says that Jiva has no separate identity, but is only a form and part of the one Almighty God Another maintains that Jiva is ever pure, and never becameimpure from any point of view Another again inculcates that Jiva is not an independent ego, but works under the directions of One God, and enjoys and suffers the fruits of his good or bad deeds under the decree of that God Accord. ing to Jainism, Jiva substance is immaterial Its differential attribute is consciousness This attribute is inseparable, and is always found in a Jiva in all its modified forms Inc degree of consciousness is always in proportion to its degree of purity from karmic contact It has a separate and independent individuality of its own and is itself responsible for its advancement or fall It acts at its own will and the results of acts, good or bad, automatically follow, without the intervention or decree of any God It is one inseparable substance composed of many attributes with their various conditions There are various points of view from which we can classify Juvas One important classification is with reference to thc degree of consciousness, belief, passionlessness, and spiritual happiness, evolved by it There are 3 principal classes, here - (a) Vahirátmá, (6) Antarátmá, () Parmátmá (a) Vahırátma is that Jiva (in whatever form of hfe it may be) which has such perverse knowledge that it cannot recognize itself as a pure soul It has no idea of its own teal self and considers the physical body in which it is imprisoned, and the surroundings and ·16 THE SACRED BOOKS OF THE JAINAS 1 of, what are the natural qualities and functions of each of these subs tances, what is the reality of Jiva why does it transmigrate, and how can it attain Nirvana, what am I, why am I here, what is to become of me, what is the reality of what I sce around me, why is there pain and misery in the world, and how can they be got rid of, and how can happiness be attained ? These may well be here described Jiva has already been described in verses 9, 10, 11, 12, 13, 14 and 15 Religions differ widely in their conceptions in this respect The Chárváka system propagated a sort of Epicurianism, under the conception that Jiva is a condition of matter and that death is nothing but the separation of those material particles (earth, water, fire and air) which when combined in certain proportions formed the Jiva Another religion teaches that Jiva is caged like a bird in the physical body, and can fly away, if this cage the physical body, bc broken Another says that Jiva has no separate identity, but is only a form and part of the one Almighty God Another maintains that Jiva is ever pure, and never becameimpure from any point of view Another again inculcates that Jiva is not an independent ego. but noths under the directions of One God, and enjoys and suffers the fruits of his good or bad deeds under the decree of that God Accord ing to Jainism Jiva substance is immaterial Its differential attribute is consciousness This attribute is inseparable, and 18 always found in a Jiva in all its modified forms The degree of consciousness 13 always in proportion to its degree of purity from karmic contact It has a separate and independent individuality of its own, and is itself responsible for its advancement or fall It acts at its own will and the results of such acts, good or bad, automatically follow, without the intervention or decree of any God It is one inseparable substance composed of many attributes with their various conditions There are various points of view from which we can classify Jivas One important classification is with reference to the degreo of consciousness belief, passionlessness, and spiritual happiness, evolved by it. There are 3 principal classes, here (a) Vahiratmá, (6) Antarátmá, () Parmatmá (a) Vahiritma is that Jha (in whatever form of life it may be) which has such perserse knowledge that it cannot recognize itself as a pure soul It has no idea of its own real self and considers the physical body in which it is imprisoned, and the surroundings and ·18 THE SACRED BOOKS OF THE JAINAS far grosser than the ultimate atom defined in Jainism and called Paramánu the indivisible, finest, and subtlest atom The combination of two or more atoms forms a Shandha molecule In view of sub tlety, or grossness the molecules of matter are divided into 6 classes (1) Sthoola Sthoola Solids, which can be pierced or cut through e g stone, wood, paper, (2) Sthoola, liquids which rejoin when the separating cause is removed (3) Sthoola Sukshma, molecules which are visible but cannot be grasped, not tangible, such as light, shade, (4) Sakshma Sthoola, bodies which are not visible but are perceivable by other senses such as gases, sound (5) Sukshma, thoge which are not perceptible to sense, Karmic molecules (6) Sukshma Sukshma is the indivisibly fine and subtle atom conceivable only by suints possessed of the highest visual knowledge (6) Dharmástıkaya This substance also is immaterial hike Jiva It is the substance, which helps motion It is one homogenous sub stance pervading throughout But for this substance (Dharma) the whole universe would be at a stand still It is the principle of motion (c) Adharmástıkaya This substance is also immaterial Its differential attribute is that it passively helps cessation of motion It is also all pervading and co extensive with Dharmasti käya in the Universe This also is of one continuous extent But for this substance all things in the universe would be constantly moving (d) Akasha Space This substance is also immaterial Its differential attribute is that it offers space to all substances This substance also 18 of one continuous extent, is infinite and unbounded The part of this substance which pervades in the universe is called Lokákásha and that which pervades beyond the universe is called Alokákasha (c) hála, time This substance is also immaterial Its differen tial attribute is that is helps change It covers every spatial unit Each such part is called hálánu the atom unit of time They are innumerable in number and are equal to the spatial units of the universe II) Asrava is the inflow of material karmic molecules towards the soul The vibrations of Jiya through mind, body and speech Occasion this inflow IV Bandha is the bondage of Jiva by Karmic molecules Ban dha is analysed into 4 divisions 1a) Prakriti Bandha which has reference to the nature of the harma bound up It is divided into 8 main classes - ·PURUSHARTHA-SIDDHYUPAYA 19 1 Jnánávarniya Karma This obscures the attribute of om- Discience It is due to this Karma that in different conditions and circumstances of life, Jiva exhibits a varying degree of knowledge When the Jiva is rid of these material incumbrances, it regains its inherent quality of omniscience 2 Darshanávarniya Karma Contact with this Karma limits and reduces the inherent quality of Perfect Conation 3 Mohaniya This stands in the way of true realization of the Self, and keeps Jiva under the influence of illusion and passions 4 Antaráya It obstructs the attainment of infinite power The above four Karmas are called Ghateeya Karmas, because they injure the very essential qualities of Jiva The other 4 karmas which are distinguished by the class name Agháteeya, only act as handicaps to the attainment of the final goal, moksha The Arhat pada or Jivanmukta stage of evolution is reached on the riddance of the Ghateeya karmas The next and final stage is the Siddha pada 6 Vedanſya karma Pleasure and pain is experienced as the result of this karma 6 Ayu Karma keeps the Jiva encased in the body for a definite term, and prevents it from attaining Liberation 7 Nám Karma governs the form dimensions, structure, strength etc of the body, which a Jiva occupies 8 Gotra Karma determines the high and low position in life (6) Pradesha Bandha has referenee to the molecular combination of karmic matter with Jiva, and varies with the intensity of the vibrations of mind, speech or body which brings it about (c) Anubhága Bandha has reference to the strong or mild effect of Karma, which varies with the force of the passionate thought ac. tivity (d) Sthiti Bandha determines thu period of time during which a karma remains bound with Jiva It varies with the intensity of the Kasháyas which give rise to it V Samvara 18 the stoppage of the inflow of harma VI Nirjara is the shedding off of karmic matter by meditation and self concentration VII Moksha is the absolute freedom from all contact with harmic matter It is the condition of absolute purity of Jiva A person who has acquired faith in the above seven principles should observe the eight rules of conduct discussed in the following ·20 THE SACRED BOOKS OF THE JAINAS verses, which strengthen right belief and prevent deviation from the right path सकलमनेकान्तात्मकमिदमुक्तं वस्तुजातमखिलः। किमु सत्यमसत्यं वा न जातु शङ्केति कर्तव्या ॥२३॥ 28 Ope should never entertain any doubt as to whether all these miay sided views of things proceeding from the omni. scients, are true or untrue Commentary This is called Nishankıta Anga The true ballever must never be sceptical Our intellects are limited, our capacities are narrow and it is impossibe for us to realize the complete knowledge of everything that exists We have therefore to take many things on trust Inquiry should not be stifled but it should begin in a reverent manner With a firm belief in the truth, as laid down by the Lords of Wisdom, the earnest Inquirer should proceed to investigate in a steady manner the real nature of the subjects of his inquiry, and light will come to him in fuller and fuller blaze until he will himself enter the Hall of Wisdom, and see and know all Belief must precede inquiry As a foundation for right belief, the Seeker after Truth should to the best of his ability and capacity apply his mental powers towards the understanding of the immediate truth of things near him, guided by the rules of common sense, logic and reasoning इह जन्मनि विभवादीनमुत्र चक्रित्वकेशवत्वादीन् । एकान्तवाददूपितपरसमयानपि नाकांक्षेत॥२४॥ 24 The true believer should not desire worldy greatness in thus life or for the position of a Chakravartı or Nárnyani in the life hereafter, nor should he cling to other farths, disfigured by tbe adoption of one sided theories Commentary A true believer does not hanker after worldly pleasures and greatness Heis enamoured of spiritual happiness which is far be yond the gratification of senses

·PURUSHARTHA SIDDHYUPAYA
21
There is some truth in every religion The mistake however 18
that partial truths are taken as whole truths There is an undue
clinging to one aspect of things and the other aspects areignored and
denied A true believer does not obstinately stick to one sided
views This is called Nikankshita Anga
क्षुत्तृष्णाशीतोष्णप्रभृतिषु नानाविधेषु भावेषु।
द्रव्येपु पुरीपादिपु विचिकित्सा नैव करणीया ॥ २५ ॥
26 He should not exhibit a feeling of disgust at the
various conditions caused by hunger thurst, cold, heat, etc or
at the sight of excrement etc This is termed Norvichkitsita
Anga
Commentary
A true believer realises the true nature of things as they are
and looks at everytning with a dispassionate attitude Physical
conditions due to the operation of Karmas would induce in him a fee
ling of pity and not disgust He would try to help one who is
in distress, and would not simply turn his back in disgust Foul
excretions are mere physical conditions of matter brought about by
natural causes He has no disgust for such conditions He would
however take proper action as suits the occasion Cleanliness 13 a
part of discipline
लोके शास्त्राभासे समयाभासे च देवताभासे ।
नित्यमपि तत्वरुचिना कर्तव्यममूढदृष्टित्वम् ॥ २६ ॥
26 In this world, he who his futh in the Tattwas (the
seven principles) should never have a superstitious belief in a
fallacious scripture, an unreal doctrine, or a false deity
Commentary
The true believer should keep his views ever clear and uninflu
enced by pseudo scriptures plausible theories, and misrepresented
deities This is Amudha Drishti Anga
धमोऽभिवर्द्धनीयः सदात्मनो मार्दवादिभावनया।
परदोपनिगृहनमपि विधेयमुपबृंहणगुणार्थम् ॥२७॥

·22 THE SACRED BOOKS OF THE JAINAS 27 To evolve the virtue of Upavrinhana, one should ever cultivate the true nature of Jira by meditating upon ten derness etc, and should also try to cover the defects of others Commentary This is the 5th of the 8 pillars supporting right belief It is called Upayrınhana or Upaguhana A right believer should evolve his spiritual nature by the con templation and pracţice of the ten rules of piety namely, the highest forgiveness, tenderness, straight forwardness, purity, truth, self control, austerities, charity, non attachment and chastity He should not have the habit of searching for and proclaiming the faults, defects and discrepancies of other3 He should, however, try his utmost to remove such shortcomings in a manner which may be best suited and least painful to the person concerned कामक्रोधमदादिषु चलयितुमुदितेयु वर्मनो न्यायात् । i श्रुतमात्मनः परस्य चयुक्त्या स्थितिकरणमपिकार्यम् ॥ २८ ॥ 28 In case of deviation from the path of righteoustiess, under the influence of anger, pride, the sexual passion etc, he should strengthen his own knowledge and that of others by argument Commentary Steadıness, sthitikarana anga 16 the 6th pillar of right belief One should always drive away the inroads of scepticism on himself or others by constant reasoning and argument, and should never yield to sceptical thoughts अनवरतमहिसायां शिवसुखलक्ष्मीनिवन्धने धर्म । सर्वेष्वपि च सर्मिपु परमं वात्सल्यमालम्व्यम् ॥ २६ ॥ 29 One should ever cherish feelings of deep affection for religion, which brings about the treasure of spiritual hanpiness, and for the principle of non injury, and also for co religionists Commentary Vatsalya Anga is the 7th pillar of Right Beliet ·PURUSHARTIIA SIDDHYUPAYA 23 जिनधर्मः॥३०॥ 30 आत्मा प्रभावनीयो रत्नत्रयतेजसा सततमेव । दानतपोजिनपूजाविद्यातिशयैश्च One should ever ibabe his own sell radiant by the light of the three jewels, and should add to the glory of Jain ism by exceptional charits, austerity, worship of Jina, the Conqueror, and by learning Commentary The three Jewels are, as has already been said, right beler, right knowledge, and right conduct Prabhavana Anga is the 8th pillar ot Right Belief OHAPTER III Right Knowledge इत्याश्रितसम्यक्त्वे. सम्यग्ज्ञानं निरूप्य यत्नेन । आम्नाययुक्तियोगे. समुपास्यं नित्यमात्महिते. ॥३१॥ 31 Those who have thus attained right belief master ed the system of Jaina Philosophy nnd the rules of logic, and are crer intent on self evolution, should devote themselves to the acquisition of right knowledge, after having understood tt mitu diligence through scriptures, arguments, and con templation Commentary. . Samyaktva, right beliet has already been defined and explained at length in the preceding chapter in this chapter the author deals with Samyak Jnana knowledge acquired previous to the attainment of Right belief could not be called Right knowledge पृथगाराधनमिष्टं दर्शनसहभाविनोऽपि बोधस्य । लक्षणभेदेन यतो नानात्वं सम्भवत्यनयो.॥३२॥ 32 Although Right Knowledge is contemporaneous with Right belief, still it should be separately meditated upon because there is distinction between the two on account of their different characteristics ·24 THE SACRED BOOKS OF THE JAINAS Commentary Varana Right belief and Right knowledge both are two distinct attri butes of Jiva They respectivaly are obscured by two distinctive Karmas, wrong belict, mithyātya, and knowledge obscuring. Jnana On the attainment of Right beliet, the knowicdge then existing becomes Right knowledge, but because of the existence of knowledge-obscuring karma in operation, it is not perfect Therefore it is necessary to make constant endeavours for advancement of know ledge as long as omniscience is not evolved सम्यग्ज्ञानम् कार्य सम्यक्त्वं कारणं वदन्ति जिनाः। ज्ञानाराधनमिष्टं सम्यक्त्वानन्तर तस्मात् ॥ ३३ ॥ 33 The Conquerors have called Right knowledge the effect and Right belief the cause Therefore, it is desirable to be striving after hnowledge on attaining Right belief कारणकार्यविधानं समकालं जायमानयोरपि हि । दीपप्रकाशयोरिव सम्यक्त्वज्ञानयोः सुघटम् ॥ ३४ ॥ 34 Although Right belief and Right knowledge are contemporaneous, there is yet a clear relation of cause and effect between them, just as there is between a lamp and its light Commentary Lamp and light go together, still the lamp precedes the light, and light cannot be said to precede the lamp In the same way there is the relation of cause and effect between Right belief and Right knowledge, though both are almost simultaneous Right knowledge cannot precede Right belief, and from this point of view Right knowledge is called the effect and Right belief the Cause कर्तव्योऽध्यवसाय सदनेकान्तात्मकेषु तत्वेषु । संशयविपर्ययानध्यवसायविविक्रमात्मरूपं तत् ॥ ३५॥ 35 Effort should be made to understand the existing many natured principles Such knowledge free from doubt, ·PURUSLARTHA SIDDHYUPAYA perversity, and vagueness, is really the very quality of the self Commentary From the practical point of view, continuous effort for the ac quisition of knowledge of the existing truth3 13 right knowledge, which must be free from doubt, perversity and vagueness From the real point of view, such Right knowledge is the very attribute of the soul, and is exposed on removal of knowledge-ob scurring Karma ग्रन्थार्थोभयपूर्ण काले विनयेन सोपधानं च। बहुमानेन समन्वितमनिहवं ज्ञानमाराध्यम् ॥३६॥ 38, Let there be a devotion to knowledge, with a correct use of the words, with a full acquaintance of their mean jogs, rith a combination of both, at proper times, with due respect, in proper manner, accompanied with great zeal and withoit concealment Commentary The 8 pillars of Right belief have been described in Chapter II Here are set out the 8 pillars of Right Knowledge Grantha-Reading, writing and pronouncing every letter and word correctly 2 Artha-Understanding the meaning and fall significance of words, phrases and the text 3 Ubhaya-Reading Writing and speaking with full and proper understanding of the import of what is read, written and Boken. 4. Káli-Observance of regulanty, punctuality, and propriety of time Improper and unsuitable occasions should be avoided 5 Vinaya -Reverent attitude 6 Sopadhana--Propriety of behaviour 7 Bahumána-Zeal 8 Aninhava - No Concealment of knowledge, or of its sources If knowledge is pursued in the manner stated above, it will be pro perly and progressively acquired and promulgated OHAPTER III Right Conduct विगलितदर्शनमोहे. समंजसज्ञानविदिततत्वार्थे । नित्यमपि नि:प्रकम्पे. २७॥

·26 THE SACRED BOOKS OF THE JAINAS 37 Those who have got over wrong belief, have come to know the full significance of the Tattwas through accurate knowledge, and who are firm and unshakeable, must alyays follow Right Conduct Commentary After right belief, and Right knowledge, the third, but the most important path to the goal of Moksha is Right Conduct, the three together forming what is collectively known as Ratna Traya, the "Jewels three" of Jainism Right belief and Right knowledge would not lead to Moksha, which is attainable only after the destruction of all karmic contact and this can only be accom plished through Right Conduct नहि सम्यग्व्यपदेशं चरित्रमज्ञानपूर्वकं लभते । ज्ञानानन्तरमुक्त चारित्राराधनं तस्मात् ॥३८॥ 38 .Conduct which follows ignorance can never be designated as “Right", therefore, the acquisition of Right Conduct is lectured upon subsequent to "Knowledge' Commentary From the real point of view, Right Conduct is an Inherent attri bute of Jiva, in its pure condition From the practical point of view, the adoption of such rules of discipline, as restrain all censurable movements of speech, body and mind, as weaken and destroy all passionate activity and as lead to non attachment and purity, mean and are included in Right Conduct चारित्रं भवति यतः समस्तसावद्ययोगपरिहरणात् । सकलकपायविमुक्त विशदमुदासीनमात्मरूपं तत् ॥ ३६॥ 38 Thus, by restraint of all censurable movements, as attained such clear and unattached conduct, as is above all passion This is the very nature of the self हिंसातोऽनृतवचनात्स्तेयादब्रह्मतः परिग्रहतः । कात्स्न्यैकदेशविरितश्चारित्रं जायते द्विविधम् ।। ४० ॥ 40 As distinguished by total or limited abstinence from injuring, falsehood, theft, unchastity, and worldly attachment, Conduct is of two kinds ·PURUSHARTHA SIDDHYUPAYA 27 Commentary Conduct from the practical point is Full, when there is total abstention from the 5 faults stated above This is practised by the saints and is called Maha-vrata It is Partial when such abstention is limited This is the layman's discipline and is termed Anuvrata निरत. कातल्यनिवृत्तौ भवति यतिः समयसारभूतोऽयम् । या त्वेकदेशविरतिनिरतस्तस्यामुपासको भवति ॥४१॥ 41 When engaged in complete abstention one becomes a saint, the personification of pure Jiva He who Is engaged in partial restraint only, would be a disciple. आत्मपरिणामहिंसनहेतुत्वात्सर्वमेव हिंसेतत् । अनृतवचनादि केवलमुदाहृत शिष्यबोधाय ॥ ४२ ॥ 42 All this indulgence is "Himsa" because it injures the real nature of JIVA Falsehood etc, are only given by way of illustration, for the instruction of the disciple यत्खलु कपाययोगात्प्राणानां द्रव्यभावरूपाणाम् । व्यपरोपणस्य कारणं सुनिश्चिता भवति सा हिंसा ॥४३॥ 43. Any injury whatsoever to the material or conscious vitalities caused through passionate activity of mind, body or speech is Himsa, assuredly Commentary Under the influence of passion, a person injures the natural purity of Jlva and, as a result of the working of the passions, he loses his life forces or life itself, and similarly causes pain to others or even the deprivation of vitalities or of life itself Passion is thus the moving cause which leads to Himsa The word Prána means vitality, It is of two kinds Bháva Prana, conscious vitalities, are the attributes of Jiva such as consciousness, peacefulness, happiness power us, Dravya Prina are ma terial vitalitres They are 10, the 5 senses of touch, taste, smell, sight and hearing the three forces of body, speech, and mind, and breathing and age The conscious vitalities are possessed ·28 THE SACRED BOOKS OF THE JAINAS Jivas alike, With reference to the possession of material vitalities Jivas differ and are divided into the following six classes 1 Ekendriya, one sensed, such as carth-bodied, fire-bodied, airbodied, vegetable bodied They have 4 vitalities, age, breathing, body force, and sense of touch 2 Dvendriya, two-sensed, such as worms, conch, shell These have G vitalities, the previous four, and speech force and sense of taste, 3 Treendriya, three sensed, g, bug, ant, scorpion, lice lhev have 7 vitalities, sense of smell is added to the above six Chaturendriya, four sensed, eg, wasp, moth,,fly, bee They possess the sense of sight also besides the above 7, and have thus eight vitalities 5 Panchendriya Asaini Irrational, five sensed, such as a kind of serpent found in water They have nine vitalities, the sense of hearing being added to the preceding eight They are rarely found 6 Panchendriya, Saini Rational five sensed They include hellish, celestial and human beings beasts, birds, fowl fishes, serpents, etc. They have ten vitalities mind-force being added to the above nine Influenced by passion, one injures his own conscious vitalities as well as the material ones , he may further injure the vitalities of others Passion thus necessarily leads to Himsa अप्रादुर्भावः खलु रागादीनां भवत्यहिंसेति । तेपामेवोत्पत्तिहिंसति जिनागमस्य संक्षेपः ॥४४॥ 44 Assuredly, the non appearance of attachment and other (passions) is Ahimsa, and their appenrance is Himsa This 13 a summary of the Jaina Scripture युक्ताचरणस्य सतो रागाद्यावेशमन्तरेणाऽपि । न हि भवति जातु हिंसा प्राणव्यपरोपणादेव ॥४५॥ 45 There never is Himsa when yıtalities are injured, of a person is not moved by any kind of passions and is carefully following Right Conduct Commentary A saint daly observing the rules of conduct walks along, carefully looking ahead, and intent on avoiding injury to the crawling ·PURUSHARTHA SIDDHYUPAYA 29 creatures If by chance any insect is then injured or trampled under foot, he will not be responsible for Himsa व्युत्थानावस्थायां रागादीनां वशप्रवृत्तायाम्। नियन्तां जीवो मा वा धावत्यो ध्रुवं हिंसा ॥ १६ ॥ 46 And, if one acts carelessly, mored by the influence of passions, there certainly advances Hims in front of him whether a living being is killed or not यस्मात्सकपाय. सन् हन्त्यात्मा प्रथममात्मनाऽऽत्मानम् । पश्चाजायेत न वा हिंसा प्राण्यन्तराणां तु ॥४७॥ 47 Because under the influence of passion, the person first 10jures the self, through the self, whether there is subse quently an injury caused to another being or not. Commentary If a person actuated by passion runs on carelessly, with no thought of avoiding injury, he would be liable for Himsa, whether any living being is killed or not in as much as he has certainly injured his own conscious vitalities हिंसायामविरमणं हिंसोपरिणमनमपि भवति हिंसा। तस्मात् प्रमत्तयोगे प्राणव्यपरोपणं नित्यम् ॥१८॥ 48 The want of abstmence from Himsa, und indulgence in Himsa, both constitute Himsa , and thus whenever there is careless activity of pund, body, or spceclı, there always 13 injury to stalities Commentary Whenever there is passionate and careless thought activity thero ia Hirasa, most certainly, because injury is caused to one's own vital ities He who has not taken a vow of Ahimsa must necessarily have an inclination towards Himsa whether he indulges in it or not. This attitude makes him liable for Himsa सूक्ष्मापि न खलु हिंसा परवस्तुनिवन्धना भवति पुंस.। हिंसायतननिवृत्तिः परिणामविशुद्धये तदपि कार्या ॥ १६ ॥ .

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49 A mere contact with external objects will not make
a person guilty of Himsa Even then, for the purification of
thought, one ought to avoid external causes leading to Himsa
Commentary
This is caution and admonition, conveyed to those extremists
who would not dissuade one from contact with worldly objects, in
the belief that if one's own thoughts are pure, unalloyed and un-
attached, nothing external can affect him prejudicially This is a
mistake There always is a possibility of fall, and all temptations
should be avoided
Mere possession of a sword would not make one guilty of Himsa
Such possession, however, affords a likely opportunity for an injur
sous use of the sword Therefore to prevent all possibility of dis
position to injure, one should not entertain desire for possession of
such objects as are likely to cause injury
निश्चयमवुध्यमानो यो निश्चयतस्तमेव संश्रयते।
नाशयति करणचरणं स बहि. करणालसो बाल. ॥५०॥
50 He, who,ignorant of the real point of view, takes
shelter therein in practice, is a fool, and being indifferent to
external conduct, he destroys all practical discipline
Commentary
One who has not grasped the full significance of the real point
of view, but thinks that he has understood it, or acts under the allu
sion that Jiva is always pure, 19 neither the doer nor enjoyer of Kar.
mas, and has no concern with the activities of mind, body and speech,
lives & wanton life and altogether ignores all rules of conduct whe-
ther for saints or laymen Such a misguided person is constantly
guilty of Himga, because he never attempts the riddance of passions
and senge-desires
The real point of view is meant only for meditation of the pure
self, and self-realization when not engaged in Self meditation, the
activities of mind, speech and body should be guided and controlled
by the prescribed rules of discipline, and one should follow the
practical point of view
अविधायाऽपि हि हिंसां हिंसाफलभाजनं भवत्येकः।
कृत्वाऽप्यपरो हिंसां हिंसाफलभाजनं न स्यात् ॥ ५१ ॥

·PURUSHARTHA SIDDHYUPAYA 31 51 One who does not actually comnut Himsa, becomes responsible for the consequences of Hunga, and another who actually commits Hunsa, tvould not be liable for tbe fruit of Himsa Commentary All depends on the nature and intensity of thought and inten tlon II one is cver thinking of causing harm to another, he is guilty even though he docs not actually cause any injury, and another who intent upon not causing any injury, becomes the unconscious instru. ment of Himsa would not be penalised for such a result A burglar who fails in robbing an honest citizen is punished as a felon, and a surgeon, even though his patient may die during an operation skilfully performed, with all attention, is not responsible for such death एकस्याल्पा हिंसा ददाति काले फलमनल्पम् । अन्यस्य महाहिंसा स्वल्पफला भवति परिपाके ॥५२॥ 52 To one, trifling Himga brings in time serious result, to apother grievous Himsa at time of fruition causes small consequence Commentary The degree of Himsa varies with the motive which causes it The building of a temple may occasion injury to innumerable beings, but the person who builds carefully with compassionate attention commits only such Himga as is unavoidable Again, take the cause of what we call a sportsman, who goes out hunting for the sako of pleasure only He pursues a timid Inno. cent deer, who runs about among bushes and fo ter Yet the hunter bent on killing the inoffensive creature relentlessly follows him on and utters a shout of triumph when he overtakes and knis him le seizes his dead body and gloats in the thought of having a delicious dish of venison in the company of friends, and a deer's skin for decoration and other uses The amount of evil Karma generated and acquired by the is much less than what the hunter becomes responsible for, though the former has killed living beings beyond reckoning and the latter only one The reason is the comparative degree of passion which actuates the action temple builder

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एकस्य सेव तीनं दिशति फलं सेव मन्दमन्यस्य ।
व्रजति सहकारिणोरपि हिंसा वैचित्र्यमत्र फलकाले ॥ ५३ ।।
58 Esen when simultaneously committed by two per-
sons the same Hiinsa at the time of fruition, curiously enough,
causes severe retribulion to one, and a mild one to another
Commentary
One goes out to kill another, and takes his servant with him.
Both master and servant join the murder The master all along feels
an excitement, pleasure, and satisfaction in having got rid of one
whom he hated The servant, however, for fear of losing his job un.
willingly joins the master in the foul deed, and all along regrets,
curses himself and repents for his weakness in serving such 8
master, and in joining such a foul deed Both are equally guilty.
but the degree of culpability varies because of the degree of evil
intentions entertained by them The master will bind karmas,
sterner, grogger, of greater intensity, and of longer duration than
those which will bind the servant In effect the same Himse com-
mitted by both, will affect them differently.
प्रागेव फलति हिंसाऽक्रियमाणा फलति फलति च कृताऽपि।
आरभ्य कर्तुमकृताऽपि फलति हिंसानुभावेन ॥ ५४ ॥
64 Because of intention, Himsa is culpable sometimes
before it is committed, sometimes at the time of commission,
sometimes even after it has been committed, and sometimes
for attempt to commit it, even when it is not committed,
because of the intention to commit Himsa
Commentary
A person has been contemplating and devising schemes to com-
mit murder, but for some reason is incapacitated from carrying out
his intention, another commits murder, a third commits murder,
and thereafter continues to gloat over his act, and a fourth attempts
but fails in the attempt to murder All the four are culpable, and
have to suffer for Himsa It is the intention which makes one
culpable
एक. करोति हिंसां भवन्ति फलभागिनो बहवः।
वहवो विदधति हिंसा हिंसाफलभुग्भवत्येकः॥५५॥

·PURUSHARTHA-SIDDAYUPAYA 38 55 Himga is committed by one, and there are many who suffer the consequences, many commit Hunsa, and only one suffers the consequence for Himsa Commentary A person commits murder The many persons who look approv. ingly on, take interast in and applaud the deco have to suffer the consequences thereof Again a whole army fights and kills, but the responsibility for all the carnage committed under his orders lies with the king कस्यापि दिशति हिंसा हिंसाफलमेकमेव फलकाले । अन्यस्य सेव हिंसा दिशत्यहिंसाफलं विपुलम् ॥ ५६ ॥ 50 Himsa gives lo one at the time of fruition, the con sequence of Himsa onls , to another that same Hınısı gises considerable ahinsa reward Commentary A number of persons happen to witne33 lynching by a mob One of them sympathises with the victim and puts forth his best efforts to bat e him from the fury of the assailants Another excites and encourages the mob in the lynching The latter is guilty of Himsa and the former acquires the merit of Ahimsa हिंसाफलमपरस्य तु ददात्यहिंसा तु परिणामे । इतरस्य पुनहिंसा दिशत्यहिंसाफलं नान्यत् ॥ ५७ ॥ 57 In result, Ahimsa guses to one the consequence of Himsa, to another Himst gives the benefit of Ahimsa It is not othertise Commentary A person protects and saves an innocent victim of oppression Another declaims against this act of Ahimsa, and withes that the victim were not so protected and sared By such thought he be comes liable for Himga Again if the person who interferes to protect and save an inno cent victim tails in his attempt, he would acquire the merit of Ahimsa though Himsa has been caused by some one else

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इति विविधभङ्गगहने सुदुस्तरे मार्गमूढदृष्टीनाम् ।
गुरवो भवन्ति शरणं प्रवुद्धनयचक्रसञ्चारा.॥५८ ॥
58 In this forest of various points of view, dificult to
be traversed, only the masters who have a thorough scquunt-
ance with the application of different view points, can help
those who are ignorant of the Path.
अत्यन्तनिशितधारं दुरासद जिनवरस्य नयचक्रम् ।
खण्डयति धार्यमाणं मूर्धानं झटिति दुर्विदग्धानाम् ॥ ५६ ॥
60 The wheel of Jain view-points, extremely sharp.
edged, and difficult to be warded off, would, when used by
misguided intellects, cut off (their) heads, quickly
अववुध्य हिंस्यहिंसकहिंसा हिंसाफलानि तत्त्वेन ।
नित्यमवगृहमानोर्नजशक्त्या त्यज्यतां
हिंसा ।। ६०॥
80
Having thus correctly understood what is meant by
Himsa, its consequence, its victim, and its perpetrator, persons
who embrace (the doctrine) should always avoid Humsa, to
the best of their capacity
मयं मासं क्षौद्रं पश्चोदुम्बरफलानि यनेन । ।
हिंसाव्युपरतिकामैर्मोकव्यानि प्रथममेव
प्रथममेव ॥६॥
61. Those who desire avoiding Himsa, should, first of
all take care to renounce wine, flesh, honey, and the five
Udumbar fruits
Commentary
The five Udambar trees are Gular Anjeera, Banyan, Peepal,
and Pákar, all belonging to the fig class
मधं मोहयति मनो मोहितचित्तस्तु विस्मरति धर्मम् ।
विस्मृतधर्मा जीवो हिंसामविशङ्कमाचरति ॥ ६२ ॥

·PURUSHARTHA SIDDHYUPAYA 35 82 are Wine stupifies the mind, one whose mind is stupified forgets piety, and the person who forgets piety commits Himsa without hesitation रसजानां च बहूनां जीवानां योनिरिष्यते मद्यम् । मद्यं भजतां तेषां हिंसा संजायतेऽवश्यम् ॥६३॥ 83 And wine is said to be the birth place of many crea tures which are generated in liquor, those who are given up to wine, necessarily commit Himsa अभिमानभयजुगुप्साहास्यारतिशोककामकोपाद्या.। हिंसाया पर्यायाः सर्वेऽपि च शरकसन्निहिताः ॥ ६४ ॥ 64 Pride, fear, disgust, ridicule, enpui, grief, sex passion, anger, etc, are forms of Himsa, and all th se concomitants of wine न विना प्राणविघातान्मांसस्योत्पत्तिरिष्यते यस्मात् । मांसं भजतस्तस्मात्प्रसरत्यनिवारिता हिंसा ॥६५॥ 66 Flesh cannot be procured without causing destruc tion of life, one who uses flesh, therefore commits Hima, unavoidably यदपि किल भवतिमांसं स्वयमेव मृतस्य महिपहपभादेः। तत्रापि भवति हिसा तदाश्रितनिगोतनिर्मथनात् ॥६६॥ 66 If the flesh be that of a buffalo, ox, etc, which has died of itself, even then Himsa is caused by the crushing of creatures spontaneously born therein आमास्वपि पकास्वपि विपच्यमानासु मांसपेशीषु। सातत्येनोत्पादस्तजातीनां निगोतानाम् ॥ ६७॥ 67 Whether pieces of flesh are raw, or cooked, or in the process of cooking, spontaneously born creatures of the saine genus are constantly being generated there

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Commentary
Here the word Nigota means such mobile creatures which are
spontaneously born in large numbers in decaying matter, solid or
liquid
आमां वा पक्कां वा खादतिय स्पृशति वा पिशितपेशीम् ।
स निहन्ति सततनिचितं पिण्डं बहुजीवकोटीनाम् ॥ ६८ ॥
88 He who eats or touches, raw, or a cooked piece
of flesh, certainly hills a group of spontaneously born
creatures constantly gathering together
मधुशकलमपि प्रायो मधुकरहिसात्मकं भवति लोके
भजति मधुमूढधीको य स भवति हिंसकोऽत्यन्तम् ॥ ६६ ॥
69 Even the smallest drop of honey in the world very
often represents the death of bees, the fool who uses honey
is a great destroyer
स्वयमेव विगलितं यो गृहीयादा छलेन मधु गोलात् ।
तत्रापि भवति हिंसा तदाश्रयप्राणिनां
घातात् ॥ ७० ॥
70 Even if one uses honey which has been obtained by
some trick from honey comb or which has itself dropped
down from it, there is Himsa in that case also, because of the
destruction of creatures of spontaneous birth born there
मधु मद्यं नवनीतं पिशितं च महाविकृतयस्ता.।
वल्भ्यन्ते न वतिना तदर्णा जन्तवस्तत्र ॥७१॥
Honey, wine, butter, and flesh are extreme fer.
mentations Those with lows would not eat them Therein
(rre born) creatures of the same genus
योनिरुदुम्वरयुग्मं प्लक्षन्यग्रोधपिप्पलफलानि ।
प्रसजीवाना तस्मात्तेषां तद्भक्षणे हिसा ॥७२॥

·FCPUSETTEL SIDDATUPATA 72 Tilottari Gelur and lipgardfranket Pipal Pakar, and Exotirlit cl rotile bu tree Therefore BIRECTecatewased by eating there यानि तु पुनः सोमानि गुपाणि । भजतस्तापरि हिनामिनादिकपा स्यात् ।।७।। 78 Agent Sir tre fruits trairi free from man seperti yang then an essage tranexandly the tits treere Enexresere 0 HEART... 26.11.2 TheNew:14tisperantra.. भाट्रिना गाने परिवा। हिन्या न कर 22 ANA - *HANAarav MMAnt M HIRAM ANAND म्यागmom - TE. 2A 7 Prone TAN Mod Asugh. point by -

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Perfect Renunciation (Autsargıkı Nivritti) Imperfect renun.
ciation (Apavadzki Nivrıttı) 13 of various kinds
Commentary
One, who has perfectly renounced Himsa, will not utter & word
which is likely to give pain to another, will not do any act which
may cause injury to another, will not harbour any thoughts pre
judicial to another, will not make anybody else utter words likely
to cause pain to another, nor commit acts likely to injure another,
nor entertain feelings of ill will towards another, and will not apo
probate or encourage others who by words, deeds, or thought
cause pain to another
This nine fold renunciation is perfect Renunciation If the
renunciation is limited in respect of mobile, or immobile ,or of any
one or more of the nine kinds of commission,it would be Imperfect
स्तोकेकेन्द्रियघाताग्रहीणाम् सम्पन्नयोग्यविषयाणाम् ।
1
शेषस्थावरमारणविरमणमपि भवति करणीयम् ॥ ७७॥
77 Householders possessed of appropriate articles of
enjoyment have to injure a limited number of one sensed
beings They should desist from causing destruction of other
immobile beings
Commentary
Jainism is a practical religion, and consistent with temporal
activity and prosperity It does not inculcate lazine33 or inertness
It is not the fatalism of the idle do nothing fellow Jainism teaches
a self imposed discipline with due regard to one's own capacities
and surroundings What it does lay stress upon is the indisputable
principle that one should never act negligently, unnecessarily, with
out any sense of responsibility It requires one not to incur the
easily avoidable sin of indulging in unnecessary or thoughtless acts,
harmful to selt and to others with this one principle in view, a
householder may engage in all proper pursuits of a business life
अमृतत्वहेतुभूतं परममहिंसारसायनं लब्ध्वा ।
अवलोक्य वालिशानामसमञ्जसमाकुलैन भवितव्यम् ॥७८ ॥

·PURUSHARTHA SIDDHYUPAYA 39 78 Those who have been impressed with the highest Ahimsa elixir, wluch leads to immortality, should not be dis tressed on seeing the improper behaviour of the ignorant सूक्ष्मो भगवान् धर्मो धर्मार्थ हिंसने न दोपोऽस्ति । इति धर्ममुग्धहृदयेर्न जातु भूत्वा शरिणो हिंस्या. ॥ ७६ ॥ 78 “Sacred religion is very subtle, and there is no wrong in committing Himsa for the sake of religion" (People) should not allow themselves to be thus deceived in the name of religion, and should never hull embodied beings धर्मो हि देवताभ्य प्रभवति ताभ्यः प्रदेयमिह सर्वम् । इति दुर्विवेककलितांधिपणांनप्राप्य देहिनो हिंस्याः॥८॥ 80 Nerer entertain the wrong idea that religion tour ashes through gods, and that therefore everything may be offered to them Do not kill embodied beings, under such perverted judgment Commentary It is a perverse notion that religion sanctions Himsa, or that the gods are pleased at sacrifices of living beings offered in their name Gods are good and religion is peacegiving, and can never encourage or sanction what gives pain to a living being पूज्यनिमित्तं घाते छागादीनां न कोऽपि दोषोऽस्ति । इति संप्रधार्य कार्य नाऽतिथये सत्वसंज्ञपनम् ॥ ८१॥ 81 Animals should not be killed for guests in the belief that there is no harm 10 killing goats, etc , for the sake of persons deserving respect बहुसत्वघात-जनिनादशनादरमेक-सत्त्वघातोत्थम् । इत्याकलय्य कार्य न महासत्त्वस्य हिंसनं जातु ॥२॥ 82 With the idea thata meal prepared from the slaugh ter of one livingbeing 18 preferable to that produced by ·40 THH SACRCD BOOKS OF THE JAINAS the destruction of many lives, one should never kill a living being of a higher grade. Commentary In these 4 verses, the author meets the various ercuses which are adoptel by flesh eaters Killing of animals for the sake of sacrifices, for the entertain ment of guests or persons of rank, has been deprecated in verses 79, 80, and 81 In verse 82, the author meets another argument which 18 sometimes raised Some people urge that the Jalnas believe that there is life in all vegetables and further that there are innumer able, and even infinite Jivas in some vegetables Vegetable food would therefore lead to the killing of innumerable lives, and it would be preferable to kill one animal for food rather tl an cut up and cook a number of vegetables This argument is misleading and false It ignore the fact that the body of an animal has innumerable mobile and immobile beings therein The prósence of innumerable amebæ in a drop of blood is a matter which has been proved to demonstration by science microscopic examinations also show the presence of infinite germs in fæces, urine, and in all parts of the body Thus there is comparatively speaking the least Himsa in in. juring the motionless one sense living beings belonging to the vegen table kingdom The higher the number of vitalities possessed by a Jiva, the greater is the Himsa in killing it रक्षा भवति पहनामेकस्यैवास्य जीवहरणेन । इति मत्वा कर्तव्यं न हिंसनं हिंस्रसत्त्वानाम् ॥ ३॥ 83 Beings which kill others should not be killed in the belief that the destruction of one of them leads to the protec tion of my other3 Commentary This plausible argument is often raised by sportsmen They defend hunting on the ground that by doing so they protect humanity from the ravages of ferocious animals The wanton shooting of birds and fowls of pig and for, of deer and rabbit, and fishing are obviously indefensible Lion hunt is a pastime The hunters go in large parties for the excitement of sport, and not for freeing man. kind from the possible attack of the lion In fact, the poor lion is beaten and brought out from his seclusion for bsing shot at for the ·PURUSHARTHA SIDDHYUPAYA 41 fun of the big men who level their guns at him from a safe distance and take pleasure in watching his death agonies The raro case of a person going out to kill a man eating tiger now requires to be dia. cussed in hls case also it may sately be said that the feelings which actuato him are the hope of a reward, praise renown, the expectation of being called a bold man, and ercitement of sport, rather than the pure desire of saving his fellow men The argument is, in fact, an apology and an cycuse To proceed further You cannot make some happy by destroying others The feelings of enmity, hostility, and revenge are the cause of pain and misery, dread and fear It has been known that serpents and tigers hayo approached and gone past the saintly ascetics who, wrapped up in their meditations had in them no fear of, and no hostility towards them The t or the tiger attacks man, not because, as is wrong. ly supposed, it is his nature to do so but because it apprehends harm from man and strikes in self defence Il man, the most intelligent of all creatures himself cast aside all fear and looked at a serpent or a tiger fcarlessly, eye to eye It sould simply be magnetised or hypnotised. would obey his will and never think of injaring him This is the scientific explanation of the miraculous fact that tigers and serpents, bears and scorpions crawled at the blessed fect of the Munis and Rishis of yoro पहुसत्त्वघातिनोऽमी जीवन्त उपार्जयन्ति गुरु पापम् । इत्यनुकम्पां कृत्वा न हिंसनीया शरीरिणो हिंस्रा.॥८४॥ 84 "These kill many Ines and accumulate graie sin Doing this act of mercy, those who injure others should not be billed Oommentary This is also a fallacious argument Killing does not mean an extinction of lite for ever The only way to stop the accretion of bad karmas is by sell restraint, Loss of life is only a loss of the opportunities for spiritual advancement Ry killing such living beings, you incur sin, and retard the spiritual progress of your selt and of those whom you kill . बहुदु सा. संज्ञपिताः प्रयान्ति त्वचिरेण दुःखविच्छित्तिम् । इति पाय न दु:खिनोऽपि हन्तव्याः॥ og ·42 THE SACRED BOOKS OF THE JAINAS 17 85 “Those in great suffering will on being killed soon obtain relief from agons Do not even kill the distressed one by having grasped the sword of such misconception Commentary The wrong notion that by killing a dog, or a horse, permanently disabled, or sufering from incurable wounds, you would relieve him of his pain, and would thus do good to him is very commonly prevalent In Egypt, some people considered it a pious religious duty to stab their old parents to death, in the belief that by doing so, they relieved them of the miseries and infirmities of old age This false belief arises from an ignorance of the law of Karma The pain and suffering which a living being, has to endure and go through is inevitable, and a necessary consequence There is no possible escape from it It must be undergone now, or hereafter, in this life or the next The bad harmas which bring it about must be worked out You cannot reduce the effect of Karmas The chief influencing cause in the killing is that you cannot bear to see the misery of the suffering living being and wish to put an end to the disagreeable sight or the piteous moans by the cheap process of killing him outright Such an act is Himsa It is wrongly called and believed to be an act of mercy or commiseration One may well help the distressed by nursing or helping otherwise Veterinary hospitals should take as much care of the sub-human class, as other hospitals do for humanity All hospitals should be free There should be no fee charged for medicine, attendance, or surgical operations This is the primary duty of individual citizens, municipal corporations, and of the State Its neglect is a culpable omission कृच्छ्रेण सुखावातिर्भवन्ति सुखिनो हताः सुखिन एव । इति तर्कमण्डलामः सुखिनां घाताय नादेयः॥८६॥ 86 It is difficult to obtain happiness The happy shall, if killed, continue to be happy Do not please adopt the wea. pon of this (false) reasoning for killing those who are happy Commentary Happiness and misery depend upon one's own acts and thoughts We cannot make the happy state, one is in, continue by killing him Cessation of one form of existence does not mean the wiping out of ·PURUSHARTHA SIDDAYUPAYA 43 all evil Karmas previously acquired and the continuance of the good Karmas in operation at the time he is killed उपलब्धिसुगतिसाधनसमाधिसारस्य भूयसोऽभ्यासात् । स्वगुरो. शिष्येण शिरो न कर्तनीयं सुधर्ममभिलपता॥८७ ॥ 87 A disciple desirous of plety should not cut off the bead of bis ova preceptor when he, by means of constant prac tice, has attained such perfection of concentration, as leads to a good condition of life Commentary Here is another illustration of Himsa committed by misguided fanatics in the name of religion Some persons believe that if the soul of a person in deep concentration and thus in close communion with the super soul, is separated from the body while in that condi tion, he will attain ever lasting bliss This is a false belief The person in concentration, may, if he is sufficiently spiritually edranced, continue the concentration throughout and enjoy the bliss of communion If he is not so advanced, death can not add to his spiritual advancement The killing is not only useless, but positively harmful as bringing evil Karmas in bondage धनलयपिपासितानां विनेयविश्वासनाय दर्शयताम् । ! झटिति घटचटकमोक्षं श्रद्धेयं नैव खारपटिकानाम् ॥८॥ 88 Do not believe in the doctrine of "pot breaking im mediate salvation" inculcated by hharpatilas impelled by their thirst for snall riches, into inducing such belief in their pupils Commentary The sect of Kharpatikas now extinct believed that the soul was imprisoned in the body just like a light covered by a pot When the pot is broken, the light becomes free and spreads out in all directions The body being destroyed the soul would be free This doctrine was inculcated by wicked prests in order to get rid of their votanies who stayed with them and whose belongings were on their death likely to come into possession of the priests Much crime was once committed in the name of religion and the unsuspecting credulity of ignorant people was exploited by criminal sophists दृष्ट्वा परं पुरस्तादशनाय क्षामकुक्षिमायान्तम् । writta न चारमापि TRATIU II Sello n ·THE SACRED BOOKS OF THE JAINAS 89. One should not bill himself by zealously giving one's own flesh as food to another starving person, seen ap proachiog in front Commentary Self sacrifice, literally speaking, was also at one time consider ed an act of religious plety. It is undoubtedly Himsa Attempt at suicide is a criminal offence को नाम विशति मोहं नयभङ्गविशारदानुपास्य गुरून् । विदितजिनमतरहस्यः श्रयन्नहिसां विशुद्धमति.॥६॥ 90 What person is there who, having a clear intellect, having served teachers well versed in the various points of view, having realized the essence of the Jaina religion and having adopted Ahimsa, would yield to the delusions (set forth above) Commentary Verses 43 to 90 deal with Ahimsa It is either Autsargiki Nivrittı, or Apavadiki Nivritti Autsargiki is defined in verse 76, as complete Ahimsa in 9 ways by self, through another, or by appro. bation, and in each case through mind, body, or speech That which is not complete, 1s Apavadiki, and its degrees and forms are innumerable, varying from the slightest to that which just falls short of being complete Himsa is also classified as Samkalpi or Arambhı Samkalpi is what which is committed with the solo intention of Himsa, without any justifying reason whatsoever behind it Arambhi is committed unavoidably by house holders in the performance of various duties and occupations Saint Amitgatı, an Acharya contemporary with Saint Amrit Chandra the author of this book, in the 6th Chapter of Shravakáchára says हिंसा द्वेधा प्रोतारम्भारम्भजावतो दध्यै । ग्रहवासतो निवृत्तो द्वेधाऽपि त्रायते ता च॥ ६ ॥ ग्रहवाससेयनरतो मन्दकपाय प्रवर्तितारम्भ । प्रारम्भजा स हिंसा शक्नोति न रक्षितु नियतम् ॥७॥ Himsa has by the learned, been said to be of two kinds, árambhaja, arising from occupations and Anarambhaja not due to any occupation He who has renounced the life of a householder, certainly avoids both kinds One with mild passion, while living the life of a house holder, cannot of course avoid Árambhaja Himsa when performing various occupations ·PURUSHARTHA-SIDDIIYUPAYA 45 Hunting, offering animal sacrifices, killing for food, amusement or decoration are illustrations of Anárazabhi or Sam kalp Hirasa which may be translated as' Intentional Injury " It can be avoided by every thinking person without any diffi ulty or harm to himsell Arambhi Himsu may be sub-divided as Udyami, Grahtrambhi, and Virodbi Udyami 13 timsa unavoidably committed in the ex. raise of one's profession Permissible professions are of 6 kınds, rii , (1) the profession of a soldier, alt (2) the profession of a writer, AR (3) that of agriculturo (1) trade 11%, (5) indastry fort. (6) art faar Gråh Árambhi Himsa is that which is unavoidably connited in the performance of necessary domestic purposes, such as preparation of food, keeping the house, body, dad clothes clean constructioa of buildings, wells gardens and keeping cattle " Virodhl" is Himsa unavoidably committed in defence of per son and property, against thleves, robbers, dacoits, assailants, and enemies, in mecting their aggression, and in causing the least possible injury, necessary in the circunstances, in which one may find himself The cases discussed in verses 79 to 89 are all covered by Sam. Valpl Himsa and have no concern with Arambhl Flimsa or any of the 3 kinds set out above One who has renounced all household connection and has adopted the discipline of a saint, practises complete Ahimsa A true belie ver in the householder's stage abstains from Samkalpt Himsa, but is unable to abstain from Arambhi, although he tries his best to avold It as far as possible, and is cver making progress in sach endeavour यदिद प्रमादयोगादसदभिधान विधीयते किमपि । तदनृतमपि विज्ञेयं तदा. सन्ति चत्वारः॥६१॥ 91 Wherever any s rong statement is made through Pramıda Yoga (careless activity of body, mind, or speech), it is certainly known as falsehood It is divided into hands स्वक्षेत्रकालभाये. सदपि हि यस्मिन्निपिध्यते वस्तु । तत्प्रथममसत्यं स्यान्नास्ति यथा देवदत्तोऽत्र ॥ १२ ॥ 92 A statement by which the existence of a thing with reference to its position, time, and nature is denied, is the ·46 THE SACRED BOOKS OF THE JAINAS first kind of falsehood, for example to say “Deva Datte not here," (when he is present) असदपि हि वस्तुरूपं यत्र परक्षेत्रकालभावस्तेः । उद्भाव्यते द्वितीयं तदमृतमस्मिन्यथास्ति घटः ।। ६३ ।। 83 Where a thing does not exist, with reference to position, time, and nature of other objects, and it is : to exist, the statement is the second kind of falsehood e to say "pitcher is here" (when it is not actually there) वस्तु सदपि स्वरूपात्पररूपेणाऽभिधीयते यस्मिन् । अनृतमिदं च तृतीयं विज्ञेयं गौरिति यथाश्वः॥ ६ ॥ 94 The third kind of falsehood is that, where existing thing is represented as something different from at really is, for example, when a horse is said to be a coir गर्हितमवद्यसंयुतमप्रियमपि भवति वचनरूपं यत् । सामान्येन त्रेधा मतमिदमनृतं तुरीयं तु ॥६५॥ 95 Speech of 3 kinds, Garbita, condemnable, Sávei sinful, or Apriya, disagreeable, is ordinarily speakiog, sau be the fourth lind of falsehood पैशुन्यहासगर्भ कर्कशमसमञ्जसं प्रलपितं च । अन्यदपि यदुत्सूत्रं तत्सर्वं गर्हितं गदितम् ॥६६॥ 96. Garhita speech is said to be all that, which is b biting, harsh, unbecoming, nonsensical, or otherwise canonical छेदनभेदनमारणकर्षणवाणिज्यचार्यवचनादि तत्सावा यस्मात्प्राणिवधाद्या. प्रवर्तन्ते ॥७॥ 97 All speech which makes another engage in pier cutting, beating ploughung, trading, stealing, ete, is Save sinful act lendeta desmuntin ·PURUSHARTHA SIDDHYUPAYA 47 अरतिकर भीतिकरं खेदकरं वैरशोककलहकरम् । यदपरमपि तापकर परस्य तत्सर्वमानिय नेयम् ॥ ८॥ 88 Know all that as Aprs, which causes uneasiness, fear, prin, hostility, grief, querrel, or anguish of mind to another person सर्वस्मिन्नप्यस्मिन् प्रमत्तयोगेकहेतुकथनं यत् । अमृतवचनेऽपि तस्मानियतं हिंसा समवसरति ॥ ६ ॥ 80 Pramatta Yoga, the one (chief) csuse (of Himsa) Is present in all these (speeches) here Therefore Himsa comes in, certainly, in falsehood also हेतो प्रमत्तयोगे निर्दिष्टे सकलपितथवचनानाम् । हेयानुष्ठानादेरनुवदनं भवति नाऽसत्यम् ॥ १०० ।। 100 Pramatta Yoga having beca stated to be the cause of all false speech, a sermon preaching the renouncement (of vices) and the performance of religious duties, would not be a falsehood, (eren if it should be distasteful, or cause mental pain to the listener) Commentary Intention is always the determining factor in cach case The preceptor who speaks in strong terms against vices and sing, may thereby cause uneasiness or pain of to those addicted to such bad habits, but as his specch is sincero duly considered, and not unrestrained, it would not be covered by the definition of a false specch, as given in verses 95 and 93 above भोगोपभोगसाधनमान सावद्यमक्षमा मोक्तुम् । ये तेऽपि शेपमनृतं समस्तमपि नित्यमेव मुश्चन्तु ॥ १०१॥ 101. Those who are not able to give up such Sávady a untruth, as is unavoidable in arranging for articles of use, should renounce all the other untruth, for ever ·48 THE SACRED BOOKS OF THE JAINAS Commentary Sávadya speech unavoidably necessary in arranging household matters would not ordinarily speaking be called falsehood It is included in untruth because it causes some Arambhi Himsa A householder may not be able to give up such Sávadya untruth as is specified here, but he must give up all other kinds of Sávadya and other kinds of untruth अवितीर्णस्य ग्रहणं परिग्रहस्य प्रमत्तयोगायत् । तत्प्रत्येयं स्तेयं सैव च हिंसा वधस्य हेतुत्वात् ॥ १०२ ॥ 102 The taking, by Pramatta Yoga, of objects which have not been given, is to be deemed theft, and that is Himsa because it is the cause of injury Commentary The person who thinks of stealing, injures the purity of his own inner nature and if detected in the act of stealing, he is punished and suffers pain He causes pain to the person whom he deprives of the things stolen, which deprivation may even bring about death, what to say of inconvenience and trouble Thus all theft like all falsehood, is also included in Himsa अर्था नाम य एते प्राणा एते बहिश्चराः पुंसाम् । I हरति स तस्य प्राणान् यो यस्य जनो हरत्यर्थान् ॥ १०३ ॥ 103 He, who seizes the property of another person de prives him of his vitalities, for all objects are external vita litites of men Commentary Property is said to be as dear as life Loss of property is very keenly felt He who deprives a person of his property causes him severe pain and thus injures him हिंसायां स्तेयस्य च नाव्याप्ति-सुघट एव सा यस्मात् । ग्रहणे प्रमत्तयोगो द्रव्यस्य स्वीकृतस्यान्येः॥१०४ ॥ 104 There is no exclusivity between Himsı and tbeft. It 15 well included in theft, because in taking what belongs to another (there is) Pramatta Yoga

·PURUSHARTHA SIDDHYUPAYA
49
Commentary
All thett includes Himsa One would not take any property
belonging to another unless he was actuat d by a desire to posse39
it The presence of desire and the injury to self in the form of a
moral and a spiritual fall and to the person deprived, resulting
therefrom constitute Hima
नाऽतिव्याप्तिश्च तयो प्रमत्तयोगैककारणविरोधात् ।
अपि कर्मानुग्रहणनीरागाणामविद्यमानत्वात् ॥ १०५ ॥
106 Nor is there the defect of overlapping There 15
no (Hımsa) when passionless sunts take in Karmic molecules
because of the absence of Pramatta Yoga, the chief motive
Commentary
The learned author here anticipates and meets a possible objec
tion that karmic molecules are taken in by a passionless saint in
the high 11th 12th and 13th spiritual stages, and thus taking what
is given by nobody he would be tainted with theft This is not so
because there is no Pramatta Yoga no desire Mohaneeya karma
which is the cause of all desire has ceased to operate in those
stages
असमर्थों ये कतु निपानतोयादिहरणविनिवृत्तिम् ।
तैरपि समस्तमपरं नित्यमदत्तं परित्याज्यम् ॥१०६॥
106 Those also who do not feel strong enough to re
frain from taking well water, etc, should totally abstain from
taking anything else which is not given to them
Commentary
A householder is not able to follow this high discipline, but he
also should abstain from taking things, which are not given to him
except such as may be appropriated without permission
यद्वेदरागयोगान्मथुनमभिधीयते तदब्रह्म ।
अवतरति तत्र हिंसा वधस्य सर्वत्र सद्भावात् ॥ १०७॥
हिंस्यन्ते तिलनाल्यां तप्तायसि विनिहिते तिला यद्वत् ।
बहवो जीवा योनी हिंस्यन्ते मेथुने तद्वत् ॥ १०८॥

·60 THE SACRED BOOKS ON THE JAINAS 107-108 Abrahm is copulation arising from sexual deyire It is attended with the hilling of life all round, and Hiosa is therefore present in the act Just as a hot rod of iron burns up the sesamum seed filled in a tube in which it is in troduced, in the same way many beings are killed in the vagina duriog copulation Commentary The vagina is sud to be full of numerous living organisms be ing constantly and spontaneousls born there and these would of course, be killed in the friction brought about in sexual intercourse यदपि क्रियते किश्चिन्मदनोद्रेकादनगरमणादि । तत्रापि भवति हिसा रागाद्युत्पत्तितन्त्रत्वात् ॥१०॥ 109 Again, whatever indulgence of the sex passion is hed in unnatural ways on account of lust, it always brings about Himsa because it has had its rise in destre etc ये निजकलत्रमानं परिहतुं शक्नुवन्ति न हि मोहात् । निःशेपशेपयोपिन्निपेवणं तैरपि न कार्यम् ॥ ११० ॥ 110 Those, who because of attachment cannot re nounce their own wives, they also should totally abstain from enjoying other females Commentary Many a householder is not sufficiently advanced to give up sex desire altogether it is only the ascetics who do so The house holder also should, however, observe the vow of Brahmacharya to a limited extent by total abstinence from all sexual desires with reference to females other than his own wife या मूर्छा नामेयं विज्ञातव्यः परिग्रहो ोपः। मोहोदयादुदीर्णो मूर्छा तु ममरवपरिणाम.॥ १११॥ 111 Attachment itself should be understood to be Partgrah: Attachment is affectionate regard arising from the operation of Mloba Karma ·PURUSHARTHA SIDDHYUPAYA 51 मू लक्षण करणारसुस्टा व्याति. परिग्रहत्वस्य । सग्रन्थो मूर्छावान् विनाऽपि किल शेषसंगेभ्यः ॥ ११२ ॥ 112 This definition of Parigraha as attuchment is com prehensively inclusive One who is under the influence of attachment is although he has renounced all other posses sions, "with property" Commentary Aparıgraha, renunciation, requires absence of all sense of attachment to anything which is external to the pure Juva itself The least vestige of a feeling of attachment is a defect Even saints who have renounced all worldly p93395310ns, could not be deerned to have renounced them if they have a sense of attachment left in them यद्येवं भवति तदा परिग्रहो न सल कोऽपि वहिरङ्ग । भवति नितरा यतोऽसो धत्ते मूर्छानिमित्तत्वम् ॥ ११३॥ 113 If this be so, then there can be no external Pari graha at all It certainly is the cause of attachment Commentary The author in this verse meats a possible objection that if Parigraha possession of goods is defined as mental attachment to things then there can be no external Parigraha The answer is that poss ession of goods creates an attachment to them. It is therefore neces sary to give up all external possessions to avoid any possibility of an attraction for them Thus Parigraha possession of goods is of two kinds, external and internal actual possession of property is external, Bahiranga Parigraha while an inclination for possession 18 Antaranga internal Parigraha एवमतिव्याति: स्यात्परिग्रहस्येति चेद्भवेन्नेवम् । यस्मादकपायाणां कर्मग्रहणे न मूर्छाऽस्ति ॥ ११४ ॥ 114 This is over lapping and will include the driving in of Karmic molecules by passionless saints as Parigrala This is not so, because there is no attachment ·62 THE SACRED BOOKS OF THE JAINAS Commentary A critic may possibly say that a passionless saint also has Karmic molecules, and will according to the above statement be said to be daparigraaa, with possession The reply is that it is not so, because there is no passion no inclination for drawing in such molecules They are automatically drawn in because of the vibra. tory activity of soul, functioning through mind, body and speech without any volition अतिसक्षेपाद्विविधः स भवेदाभ्यन्तरश्च वाह्यश्च । प्रथमश्चतुर्दशावधो भवति द्विविधो द्वितीयस्तु ॥ ११५॥ 115 Very briefly speaking, Parigiaha is of two hinds, internal and external The first is of 14 kinds, and the second is of two kinds मिथ्यात्ववेदरागास्तथैव हास्यादयश्च पदोपा. । चत्वारश्च कपायाश्चतुर्दशाभ्यन्तरा ग्रन्था ॥ ११६ ॥ 116 The fourteen internal possessions, attachments, are wrong belief, sexual inclinations, the six defects, laughter etc, and the four passions Oommertary The fourteen internal pq99e3310ns are as follows (1) Wrong belief. (2) Desire for sexual enjoyment with man, (3) with woman (4) with both (5) laughter (6) indulgence, (7) ennui (8) sorrow, (9) fears (10) disgust, (11) Anger, (12) Pride (13) deceit, and (14) greed अथ निश्चित्तसचित्तो वाह्यस्य परिग्रहस्य भेदो द्वौ। नैप कदापि सङ्ग सर्वोऽप्यतिवर्तते हिंसाम् ॥ ११७॥ 117 External Parigraba is of two kinds with reference to living and non living objects All this Parigraha never excludes Himsa Commentary Himsa, the central Bin is included in every other of the remain. ing tour, falsehood, thett, sexual imparity, and possession of goods ·53 PURUSHARTE A SIDDIYUPAYA उभयपरिग्रहवर्जनमाचार्या सूचयन्त्यहिंसेति । द्विविधपरिग्रहवहनं हिंसेति जिनप्रवचनज्ञा ॥११॥ 118 The Acharyas (preceptor saints), who are well versed in Jain Philosophy call the renunciation of Pangrahs of both sorts as Ahimsa, and the appropriation of Per goshs of two sorts as Himsa, , हिंसापर्यायत्वात्सिद्धा हिसान्तरङ्गसङ्गे । वहिरङ्गेषु तु नियतं प्रयातु मूढुंव हिंसात्वम् ॥ ११६ ॥ 119 Internal attachment is proved to b-Hurse beesuse of its being a form of Himsa Attachment to ertapıl objects certainly establishes the fact of Himss. Commentary Rimsa the foremost sin 1s ever presetamay the commission of other faults Internal attachment Ledam fo-worldly objects prejudicially affects the purity of t...2916h3 lojary to the pure nature of the soul constitutes HumsEdetal a'achment or the actual possession of temporalities cach.on and love for them, which defiles soul purity and gamints to Himsa Both internal and external attac1223* 2! tharelore be given up by one who practises the principle ! 147 एवं न विशेष स्यादुन्दररिपुहरियावादीनाम् । नैव भवति विशेषस्तेषां मूविगंगा १२० ॥ हरिततृणाकुरचारिणी मन्दा भवति मूर्छा । उन्दरनिकरोन्माथिनि माजार मद हारने तीना ॥ १२१॥ निर्वाध संसिद्धयेकार्यविशेष दिवाणविशेषात् । प्रोधस्यखण्डयोरिव माबुमानिन्द्र र ॥ १२२॥ माधुर्यप्रीति किल हर मन्वन्टमाधुर्य । सैवोत्कटमाधुर्ये ॥ e cattle, I at least le. तात्रा ॥ १२ ·54 THE SACRED BO01 S OF THE JAINAS 120, 121, 122, 123 If this bo so, there would be no difference bets een a cat and a young deer No, it is not so, there is a difference us to the degree of attachment Attach ment is weak in the young deer who lives on green blades of grass, it is strong in the cat which destroys 1 liost of mice The effect is certainly inluenc-d by the cause, lil e the difference in desire for sweetness in milk or sugar In the case of one who likes milk, which is moderately sweet the desire for sweetness is foeble That desire is said to be intense in the case of one who likes sugar, which is extremely sweet Commentary It may be said that if all attachment 13 Parigraha, then there is no difference between a meek young deer and a ferocious cat both of which have attachment for food, though of different sorts Differ ence there certainly is Internal attachment varies with the nature of the external objects possessed or desired A young dear lives on herb, for obtaining which it does not prepare any scheme, or lie in wait long, and quits it also on the happen ing of a slight disturbance its attachment or desire is weak А cat would on the other hand lie in ambush for its prey, wait long. and kill many more than it would require to satisfy its appetite The Murchha or attachment, the desire to appropriate and possess unto itself is thus much stronger in the cat than in the deer There are thus degrees in attachment to external objects and one should try to reduce this desire for appropriation by degrees, even if he is not quite able to get rid of it altogether Again it 19 clear that a person who likes milk has a limited desire for sweetness compared to the one who is fond of sugar One who amasses goods on a large scale must obviously have a strong desire for them The lessen your possessions, the weaker m ist be your desire to posse3s 10 Marchha The nature of possession 19 generally an inder of the extent of desire for possession तत्त्वार्थश्रद्धाने नियुक्त प्रथममेव मिथ्यात्वम् । सम्यक्दर्शनचोराः प्रथमकपायाश्च चत्वारः॥१२४॥ प्रविहाय च द्वितीयान् देशचरित्रस्य सम्मखायाताः।

·PURUSHIARTRA SIDDIYUPAYA 65 नियतं ते हि कपाया देशचरित्र निरुद्धयन्ति ॥ १२५ ॥ निजशवत्या शेषाणां सर्वपामन्तरसंगानाम् । कर्तव्य परिहारो मार्दवशोचादिभावनया ॥ १२६ ।। 124,126,& 128 4t first for acquiring belief in Tatt varthas, the principles, as they are, trong belief end the four l'assions of the first degree which prerent Right Belief should be got rid of Again having suppressed the passions of second (degree) which certainly obstruct partial conduct, lay men approach partial rora All remaining internal attachments should be suppressed, with self exertion through humility, contentment and such meditations Commentary These three verees prescribe the method for subduing internal attachments The first thing is to get rid of wrong belief and of Anantánabandhi Kashayas, the four passions anger, pride deceit, and greed of the first degree These stand in the way of Right belief When one has attained Right Lelief he should turn his attention to overcoming four passions of the second degree in order to get on to the stage of Partiał Right Conduct Thereafter he should put forth his best exertions, and by constant contemplation of the ten rules of conduct suppress all other passionate thought activities पहिरङ्गादपि संगाद्यस्मात्प्रभवत्यसंयमोऽनुचित । परिवर्जयेदशेप तमचित्तं वा सचित्र वा ॥ १२७॥ 127 All external attachments, whether living or nonliving should be avoided, beeilise uinproper non control 15 brought about by external possession even सोऽपि न शक्तस्त्यक्तुं धनधान्यमनुष्यवास्तुवित्तादि। सोऽपि तनूकरणीय निवृत्तिरूपं यतस्तत्त्वम् ॥ १२८॥ 128. And if one is upable to wholly renounce cattle, corn, servants, buildings, wealth etc, he also, should at least limit them, because renunciation 18 the Right principle ·66 THE SACRED BOOKS OF THE JAINAS , Commentary A householder with vows should at least fix a permanent limit for life, to all his possessions This is called Parigraha Parmána Vrata Such limitation will act as a beneficial check on greed रात्रौ भुजानानां यस्मादनिवारिता भवति हिंसा। हिसाधिरतस्तस्मात्यक्तव्या रात्रिभुनिरपि ॥ १२६ ॥ 128 Those who take their meals at night cannot avoid Himsa Therefore abstaipers from Himsa, should give up night eating also रागाद्युदयपरत्वादनिवृत्ति तिवर्तते हिमाम् । रात्रिंदिवमाहरतः कथं हि हिसा न सम्भवति ॥१३०॥ 130 Absence of vow, is due to the influence of passions and Himsa is not thereby excluded How is it possible then to avoid Himsa when food is taken day and night Commentary Himsa and desire have already been shown to be concomitants Absence or non adoption of vow, presupposes desire Hence one who has not restricted his craving for food to the day only, cannot avoid Himsa ययेव तर्हि दिवा कर्तव्यो भोजनस्य परिहारः। भोक्तव्यं तु निशायां नेत्थं नित्यं भवति हिंसा ॥ १३१॥ नैवं वासरभुक्तर्भवति हि रागोऽधिको रजनिभुको । अन्नकवलस्य भुक्को भुक्ताविव मांसकवलस्य ॥ १३२ ॥ अर्कालोकेन विना भुञ्जान परिहरेत् कथं हिंसाम् । अपि घोधित प्रदीपे भोज्यजुषां सूक्ष्मजन्तूनाम् ॥ १३३॥ 131-132-183 If that be, so, then one may give up taking food in the day, by eating at night only, one would not be committing Himsa at all times No, it is not so There is stronger desire in eating at night than in eating in the day ·PURUSHARTHA SIDDHYUPAYA 57 of grain gs in the eating of a morsel of flesh and the eating of a morsel How can one avoid Himsa when food is taken sithout the light of the sun, even when a lainp is lighted, minute insects get mixed up with eatables Commentary Day is the natural time for work and taking food Food is more easily, with greater care, and with less probability of injury to living beings prepared in the day than at night The light of the sun makes it easy to pick out, to separate unwholesome stuff, and to remove the worms and small insects which find place in provisions There are many insects which are not even visible in the strongest artificial light There are also many small insects which have a strong affinity for food stuffs and which do not appear in daylight Hearing the observation in verse 130, that there is Himsa most certainly when one eats day and night, a carping critic might exclaim that then one may well give up eating in the day and take his meals at night only This is obviously improper किं वा बहुप्रलपितेरिति सिद्ध यो मनोवचनकायै । परिहरति रात्रिभुक्ति सततमहिसां स पालयति ॥ १३ ॥ 134 Why discuss further It is established that he who has renounced night eating, through mind, body or speech, always observes Ahimsa Commentary Desire for eating at night, or advocating night eating is also reprehensible इत्यत्र त्रितयात्मनि मार्गे मोक्षस्य ये स्वहितकामा । अनुपरतं प्रयतन्ते प्रयान्ति ते मुक्किमचिरेण ॥ १३५ ॥ 135 Thus, those who desire self advancement make constant exertions, here, in the there fold path of liberation, and attain salvation without delay परिधय इव नगराणि व्रतानि किल पालयन्ति शीलानि । प्रतपालनाय तस्माच्छीलान्यपि पालनीयानि ॥ १३६ ॥ 138 Just as the encircling walls guard towns so do Sheelas (supplementary vows) protect the Anu Vratas There ·58 THE SACRED BOOKS OF THE JAINAS fore in order to practise the Vratas, the Sheelas also should be practised Commentary The Sheela, supplementary vows, are seven Three Gunavratas multiplicative vows,-Dig Vrata, Desha-Vrata, and Anartha danda Vruta-are so called, because they raise the value of the five partial vows Four Shiksha Vratas, Disciplinary vows, are so called be cause they are preparatory to a saint's life They are Sámáyika, Proshadhopatása, Bhogopabhoga Parimaná, and Atithi Samva. bhaga These seven are described in the following verses प्रविधाय सुप्रसिद्धर्मर्यादां सर्वतोऽप्यभिज्ञानः । प्राच्यादिभ्यो दिग्भ्यः कर्तव्या विरतिरविचलिता ॥ १३७॥ 137 Haying fixed the limits from well known objects, in all directions, east etc, one should steadily practise Dig Vrata Commentary These directions are said to be 10 Up down, north, south east, west, north east south-east, north-west south west One should fix the limit of his activities, in all these directions इति नियमितदिग्भागे प्रवर्तते यस्ततो वहिस्तस्याः। सकला संयमविरहाद्भवत्यहिसावतं पूर्णम् ॥१३८ ॥ 138 He who thus confines his activities within the limited directions follows complete vow of Abimsa as regards what is beyond those limits, because of total absence of nonrestraint there तनापि च परिमाणं ग्रामापणभवनपाटकादीनाम् । प्रविधाय नियतकालं करणीयं विरमणं देशात् ॥ १३६ ॥ 139 Then, again, one should fix a limit (within those limits) for a fixed time, to village, market, house, street etc, and thus follow Desha Vrata Commentary Desha Vrata vow means that one shall not during a certain period of time proceed beyond a certain village, market, street or house or have anything to do with objects beyond that limit ·PURUSHARTHA SIDDHYUPAYA 59 इति विरतो बहुदेशात्तदुत्थाहिंसां विशेषपरिहारात् । तत्कालं विमलमति.श्रयत्यहिंसां विशेपेण ॥१४॥ 140 The pure minded who thus confines the extent of hıs activities practises absolute Abımsı for that time by repouncing all Himsa possible in the vast space which hus been given up पापद्धिजयपराजयसगरपरदारगमनचोर्याद्या. । न कदाचनापि चिन्त्या पापफल केवलं यस्मात् ॥ १४१॥ 141 One should never think of hunting, victory, defeat, battle, adultery, theft, etc, because they only lead tosin Commentary This is the 3rd multiplicative vow of Anartha danda विद्यावाणिज्यमपीकृपिसेवाशिल्पजीविनां पुंसाम् । पापोपदेशदानं कदाचिदपि नेव वक्तव्यम् ॥ १४२ ॥ 142 Sinful advice should never be given to persons living upon art, tride, writing, agriculture, arts and crafts, service, and industry भूखननवृक्षमोटनशाड्बलदलनाम्बुसेचनादीनि । नि.करणं न कुर्यादलफलकुसुमोच्चयानपि च ॥ १४३ ॥ 143 One should not without reason dig ground, uproot trees, trample lawns sprinkle water etc nor pluck leaves írmt, and flowers असिधेनुविषहुताशनलागलकरवालकार्मुकादीनाम् । वितरणमुपकरणानां हिंसाया परिहरेद्यत्नात् ॥ १४ ॥ 144 One should be careful not gire instruments of Himsa, such us knife, poison, fire, plough, syord bow, etc रागादिवर्धनानां दुष्टकथानामवोधबहुलानाम् । न कदाचन कुर्वीत श्रवणार्जनशिक्षणादीनि ॥ १४५॥ .

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THE SACRED BOOKS OF THE JAINAS
145 One may not listen to, accept, or teach such bad
stories as increase attachment etc, and are full of absurdities
सर्वानर्थप्रथम मथनं शौचस्य सझ मायायाः।
दूरात्परिहरणीयं चौर्यासत्यास्पदं द्यूतम् ॥ १४६ ॥
146 Renounce gambling from a distance It is the
first of all evils, the destroyer of contentment, the home of
deceit, and the abode of theft and falsehood
एवंविधमपरमपि ज्ञात्वा मुञ्चत्यनर्थदण्डं यः।
तस्यानिशमनवयं विजयमहिंसावतं लभते ॥ १४७॥
147 He who deliberately renounces all other unneces -
sary sins, leads his Ahimsa Fow ceaselessly up to admirable
victory
Commentary
Anartha danda Vrata is of 5 kinds -
Apadhyana, evil thinking,
Papopdesha evil instruction,
Pramádacharya careless dealings
Himsedáná, gift of instruments of offence,
Duh Shruti hearing evil,
Here gambling is also included with them
It will now be clear how Guna Vratas enhance, by mathemati.
cal progression, as it were, the value of the 5 Partial Vows, to that
of Full Vows
By setting limits to space in all directions the commission of
Himsa beyond such limits is completely avoided for life, and merit
of Full Ahimsa Mahávrata attained so far By further limiting,
from day to day such space for exercise of activities of body, mind
and speech and again by giving up all such activities of the 3
faculties as are found to be unnecessary, perfect Ahimsa Vrata is
attained in that respect beyond such limits The Partial vows are
thus enhanced to Full Vows to a very large extent, by such obser.
Fances
रागहेपत्यागान्निखिलद्रव्येषु साम्यमवलम्ब्य ।
तत्वोपलब्धिमूलं बहुशः सामायिक कार्यम् ॥ १४८॥

·PURUSHARTHA SIDDIIYUPAYA GI 148 By giving up "Rag dvesha" affection and repul. sion and observing equanimity in all objects, one should prace tise Samúy nha, cquanimity, continuously, which brings about a realisation of the true nature of Self रजनीदिवयोरन्ते तदवश्यं भावनीयमविचलितम् । इतरत्र पुन.समये न कृतं दोपाय तद्गुणाय कृतम् ॥ १४६ ॥ 149 This Samayık must be regularly practised at the end of each night and day If it is performed at other times, it is not improper but is beneficial सामायिकं श्रितानां समस्तसावद्ययोगपरिहारात् । भवति महानतमेपामुदयेऽपि चरित्रमोहस्य ॥ १५०॥ 160 Those who have attained equanimity hare complete nows, because of the renunciation of all statul activities, altlough their Charitra moha karma (whicla obstructs a due performance of pure conduct) is in operation सामायिकसंस्कारं प्रतिदिनमारोपितं स्थिरीकर्तुम् । पक्षार्धयो योरपि कर्तव्योऽवश्यमुपवासः॥ १५१ ॥ 161 To strengthen the daily practice of Simagit ! Discipline, one must obserre fasting twice cach fortnigbe मुरुसमस्तारम्भ प्रोपधदिनपूर्ववासरस्याधे। उपास गृहीयान्ममत्वमपहाय देहादो ॥१२॥ 152 Free from all work, and having giren up ifalar for the body etc., one should commence fsstongutradur of the day previous to Proshadha day, (which 33 tie sigbth and fourteenth day of each lunar fortnigbt) श्रित्वा विविक्तवसतिं समस्तसापद्ययोगमपनीय । सर्वेन्द्रियार्थविरत कायमनोवचनगुतिभिस्तिष्रेत् ॥ १५३ " १

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THE SACRED BOOKS OF THE JAINAS
153 One should then retire to a
secluded spot,
renounce all sinful activities, abstain from indulgence in all
objects of the senses, and observe due restraint of body,
speech and mind
धर्मध्यानासको वासरमतिवाद्य विहितसान्ध्यविधिः।
शुचिसंस्तरे त्रियामां गमयेत्स्वाध्यायजितनिद्र. ॥१५४ ॥
प्रातःप्रोत्थाय ततः कृत्वा तात्कालिक क्रियाकल्पम् ।
निवर्तयेद्यथोक्नं जिनपूजां प्रासुकैव्यैः॥ १५५ ॥
उक्नेन ततो विधिना नीत्वा दिवसं द्वितीयरात्रिं च ।
अतिवाहयेत्प्रयत्नादध च तृतीयदिवसस्य ॥१५६ ॥
164,156,166 He should pass the day, wrapped in
spiritual contemplation, perform Samıyık at sunset, van
quish sleep by self study, and thus pass the night on a pure
Inat He should rise in the moraing, perform the necessary
duties of the time, and engage in worship of Jina, as pres-
cribed, with Prisuk objects, (which have no living germs in
them) The day, the second night, and the half of the third
day should carefully be passed in the manner stated above
Commentary
Anything which is dry, cooked, hot, mixed with sour, salt, sugar
etc, broken crushed or cut, is said to be Prásuk Literally the word
means an object in which living germs are absent The word "Steri-
lized' would give an idea of this
इति य. पोडश यामान्गमयति परिमुक्तसकलसावद्य ।
तस्य तदानीं नियतं पूर्णमहिसावतं भवति ॥ १५७ ॥
157 He who having set himself free from all sinful
activities, passes 16 Yamas (48 hours) in the above manner
certainly observes the vow of Ahimsa in its thoroughness
भोगोपभोगहेतो. स्थावरहिंसा भवेत्किलामीपाम् ।
भोगोपभोगविरहाद्भवतिन लेशोऽपि हिंसाया.॥१५८ ॥

·PURUSHARTHA-SIDDHYUPAYA 63 घाग्गुप्तेनास्त्यनृत न समस्तादानावरहत. स्तेयम् । नाब्रह्म मैथुनमुचः सगो नाङ्गेऽप्यमूर्च्छस्य ॥ १५६ ॥ इत्थमशेपितहिंसःप्रयाति स महायतित्वमुपचारात् । i उदयति चरित्रमोहे लभेत तु न संयमस्थानम् ॥ १६० ॥ 158, 159, 160 On account of Bhoga and Upabhoga, Himsa of immobile beings only is caused By renunciation of Bloga and Upabhoga, not the slightest Himsa is occasioned, There is no falsehood, because of the control of speech, there is no stealing, because of the abstinence from all appropriation there is no incontinence (Abrahma), because of abstinence from all sexual intercourse There is no attachment (Parigraha), because of the absence of the feeling of attachment even to one's body Having thus got rid of all Himsa, he practically reaches the stage of a Mahávratı, but he cannot attain the spiritual stage of a Saint, because of the operation of Right Conduct deluding Karma Commentary One with Partial Vows who observeg 48 hours' fast, as described above may, well, during the period be said to have practically reached the stage of a saint He is not actually a saint because the Karmic tendencies which obstruct the observance of ideal conduct are not extinct Mahavratı is a saint with Full Vows भोगोपभोगमूला विरताविरतस्य नान्यतो हिंसा। अधिगम्य वस्तुतत्वं स्वं शक्तिमपि तावपि त्याज्यो ॥१६१ ॥ 161 One with partial vows incurs Himsa arising from the use of articles of Bhoga, and Upabhoga, and not otherwise He should therefore ascertain the reality of things, and renounce these two also, in accordance with his own capacity Commentary The first Disciplinary yow, Sámáyika Shiksha Vrata, was explained in verses 148 to 150 Proshadhopawasa was explained in ·64 THE SACRED BOOKS OF THE JAINAS verses 151 to 160 The third Bhogopabhoga Parimápa 18 defined here Bhoga means enjoyment of an object which can only be used once, such as food, and drink, fruits and flowers Upabhoga means enjoyment of an object which can be used séveral times, such as furniture, dresses, ornaments, buildings True hnowledge, and continued practice will bring about grad uated renunciation, and hence it is that a limitation to the use of objects necessary for a healthy growth is inculcated Graduated renunciation, with increasing enlightenment, will lead to total renunciation, and perfect conduct, the path of Liberation एकमपि प्रजिघांसुः निहन्त्यनन्तान्यतस्ततोऽवश्यम् । करणीयमशेपाणां परिहरणमनन्तकायानाम् ॥१६२॥ 162 The use of all Anant-Kiya vegetables must be given up, because in destroying one, infinite (one sensed living beings) are billed Commentary Anant Kaya vegetable is that which infinite Jivas adopt as their one and common body Vegetables are erther Pratyeka, or Ananta- Kaya or Sádhérana In Prateyka vegetable only one Jiva pervades throughout the body, whereas in Ananta Káya infinite Jivas adopt the vegetable as their one and common body, and it is therefore called Sadharana also There are many distinctive characteristics of Sádhárana vegetables for which see Gommatsåra Jiya Kanda Pages 56, 116, 117, 118, of Volume V of the Sacred Books of the Jainas series Most of the vegetables which fructify under ground belong to the Sadharana class such as potatoe, ginger, radish नवनीतं च त्याज्यं योनिस्थानं प्रभूतजीवानाम् । I यद्वापि पिण्डशुद्धो विरुद्धमभिधीयते किञ्चित् ॥ १६३॥ 163 Butter is the birth place of numerous Jivas It should also be renounced Even when its substance is pure, it has been declared to be probibited Commentary Fresh butter if not at once melted on fire and strained away becomes the place for generation of innumerable Jivas This is

·-
enjoyments, renounces the vast major 2010, obterres
65
PURUSHARTHA SIDDHYUPAYA
visibly apparent in what is called fermentation Fermentation in
the case of butter, actually commences at once though it is not
visible early As examples of other prohibited articles may be mer
tioned, curd after 24 hours of its preparation, milk if not boled
within an hour of its being taken out, water which has been kept
in a leather vessel
Jivas do not generate in butter for an Antar-muhúrta after pre
paration Antar mühurta is a period of time within a műhurta,
UIS, 48 minutes Even then it is prohibited, and has been included
with wine, flesh, and honey in verse 71
अविरुद्धा अपि भोगा निजशक्तिमवेक्ष्य धीमता त्याच्याः ।
अत्याज्येष्वपि सीमा कार्यकदिवानिशोपभोग्यतया ॥१६॥
164 Having due regard to his own powers, the spise
should even renounce those objects of enjoyment, wrh sme
not prohibited, and in respect of those eren wbuch ke csonal
renounce, be should limit the enjoyment by day or nigbt.
पुनरपि पूर्वकृतायां समीक्ष्य तात्कालिकी निजां शक्तिम् ।
सीमन्यन्तरसीमा प्रतिदिवसं भवति कर्तव्या ॥ १६॥
165 Again having regard to one's capacityatestra
a further limit to the limits already set, should be mmg terseny
day
Commentary
Herein is recommended a duly regulated daily f**7
gramme of self discipline, a programme by day is per
programme by hour in verse 166
इति यः परिमितिभोगे. सन्तुष्टस्त्यजति बढ़तरान भगान् ।
188
He who being thus contact us toplimited
Ahimsa par excellence because of alkotesoppiderable
Himsa
बहुतरहिसाविरहात्तस्याऽहिंसा विशिष्ट सन् ॥ १६६ ॥

·66 THE SACRED BOOKS OF THE JAINAS Commentary Bhogopabhoga Parımána vow is explained in verses 161 to 166 Objects, the enjoyment of which causes considerable Himsa, and which are therefore prohibited, such as Ananta Káya vegetables, should first be given up for life Thereafter those, which though not prohibited, are not necessarily required, should be given up for life The enjoyment of the rest should also be limited to fixed days and nights and within those limits further limits of enjoyment, for fixed hours, should be made A graduated course of renunciation, progressing with rising capacity and clearer knowledge is thus prescribed This would lead to the attenuation of desire and afford protection from the commission of huge Himsa The Vow of Ahimsa would thus be more and more extensively observed विधिना दातृगुणवता द्रव्यविशेषस्य जातरूपाय । स्वपरानुग्रहहेतो कर्तव्योऽवश्यमतिथये भागः ॥ १६७ ॥ II 167 For mutual good, one possessed of the qualificetions of a donor, should, in a proper manner, gre a portion of appropriate things to a saint, who 18 (naked) libe one at birth Commentary A saint gives up all coverings of the body He keeps himself nude, and returns to the natural condition in which he was born- Játa rupa The private parts of a body do not require to be covered or concealed from view so long as baby hood and childhood continue A saint is, so far as sex desire is concerned, as pure and as innocent as a baby. He has no sex desire, and his naked appearance would not raise or occasion sex desire in another who sees his nudity It is only when the consciousness of the capacity to commit sin crime, or impropriety dawns upon the mind that the idea of cover ing up comes in Husband and wife when they are all alone by themselves and there is no apprehension of an outsider looking upon them have no thought of covering up any part of the body from each other Adam and Eve lived in the state of nature, until temptation „ame to them and with it their fall and expulsion from the Garden of Eden, the tragedy of Paradise Lost Diogenes the celebrated Greek Philosopher never thought of covering up any private parts of the body Euchd the discoverer of the Science of Geometry ·observance of one of the duties of the order rest293171 a premature de l' the great ingredients composing the body o ty, tre PUPUSHARTHA SIDDHYUPAYA 67 rushed out naked from the bath ard Falked about the streets in that condition when the truth of a geometncal proposition dashed upon him The pure ecstacy of discovery drowned all impare thoughts The baint 15 pure like a baby, and his nudity does no*, erd roald act excite improper emotions in his mind or in the minds of other people who may happen to look at him Such saints are the worthiest recipients of a derotee's olerier Such offerings do good to both the giver and the recipient. The donor thereby attains purity of mind and cultirates love for the mght path and the donee 13 enabled to keep up phyſeal strength for purposes of study meditation and spiritual advancement With reference to the objects to be offered, the gifts are divided into four classes - 1 Ahára, Dáná, gift of food 2 Aushadhi Dana gift of medicine 8 Abhaya Dana gift of shelter, protection from danga, attack intimidation, or threat 4 Shastra Dina gift of books, imparting of knoelzº, WA and beneficial 168 The inapner is said to be, respectloose ein Bergen seat, washing the feet, worship, bowing, promotes the home speech, and body, and purity of food Commentary The nine points to be observed in offerte, 11% ** E4919 highest recipient are ere described The Jaina 27 de He never asks for anything from man ging mendicant think of or desire for food His visit to a hans frems! to him, the performance of a duty, not to mire The body is useful as an instrument 10-!* repetary part 9. cation of the soul It must therefore be saved my viving it the He does not rest Islam Wilah ho take it necessary nourishment to avoid & suicide, संग्रहमुच्चस्थान पादोदकमर्चन प्रणाम च । वाकायमन शुद्धिरेपणशुद्धिश्च विधिमाहुः ।। १६ T to eat ·68 THE SACRED BOOKS OF THE JAINAS The person who helps him by offering physical nourishment to He his body, attains the good result of having done a good deed must therefore perform it in the reverential spirit of service done not in the haughty attitude of one confering a favour The house. holder who offers food to a Sádhu, out of devotion and reverence must, therefore, observe nine points indicating and accompanying true devotion Hemust (1) welcome and receive the Sådhu respectfully Saying" The food is pure pray stop stop, stop (2) reg. pectfully conduct him, and give him a high seat Then (3) wash the feet of the Sadhu He must (6) worship him in the prescribed manner, reciting sacred texts and making offerings of eight kinds He must (5) make a low bow He must (6) all the while be thinking reverentially He must (7) speak respectfully He mast (8) have purity of body He must (9) offer a clean, pure, food, cooked for the household with all possible care and thoughtfulness ऐहिकफलानपेक्षा क्षान्तिनिष्कपटतानसूयत्वम् । I अविषादित्वमुदित्वे निरहकारित्वमिति हि दातृगुणा ॥१६६॥ 169 The qualifications of a donor are, disregard of worldly benefit, forbearance, sincerity, absence of perlousy. sorrow, joy, and pride Commentary (1) In general when one gives anything he expects a tem poral benefit in return There must be a non expectation of reward The giver should not get excited if an unexpected or unto ward thing happened while he was engaged in the pious act For bearance is a great virtue (3) The donor must act in all sincerity (4) He should have no feeling of jealousy (5) He should have no sorrow (6) Smiling joyous appearance must be cultiva. ted Pride is certainly a bad condition of mind The above are the seven qualifications of a donor It is common knowledge no secret but an established truth that a public or private dinner, is never given out of a pure upmixed desire to give in a spirit of reverence and devotion, and without any ulterior motive As a rule, a dinner is part of a game, an im. portant move in business The real motiveis to gain favour with the invitees the principal and the other guests, to acquire popula rity and position in society, or to push on some personal business, ·PURUSHARTHA SIDDHYUPAYA 69 and in some cases, when it is a private dinner, for the pleasure of the company of the guests for having a merry time of it, with the expectation of a similar dinner in return Political and official dinners are necessary items in diplomatic strategy and administrative art The confidential conversations, the keen observation of the remarks and behaviour of other people the after dirner speeches and toasts sometimes disclose and sometimes conceal the real object of holding such dinners Pride and jealousy are seldom absent in social dinners रागद्वेपासंयममददुःखभयादिकं न यत्कुरुते । द्रव्यं तदेव देय सुतपः स्वाध्यायवृद्धिकरम् ॥ १७ ॥ 170 Only such things should be given (as food) as help in the prosecution of studies, and the due observance of austerities, and which do not bring about fondness, disgust, incontinence, intoxication, pain, fear, etc पात्रं त्रिभेदमुक्तं संयोगो मोक्षकारणगुणानाम् । अविरतसम्यग्दृष्टिविरताविरतश्च सकलविरतश्च ॥ १७१ ॥ 171 The recipients nre of three classes, according to their respective possession of qualities leading to dioksha They are true believers without vows with partial vows, and Sith full vows हिंसाया. पर्यायो लोभोऽत्र निरस्यते यतो दाने । तस्मादतिथिवितरणं हिंसाव्युपरमणमेवेष्टम् ॥ १७२ ।। 172 In mahing a gift one gets over greed, which is a form of Himsa, and hence gifts made to a worthy recipient amount to a renunciation of Himsa गृहमागताय गुणिने मधुकरवृत्त्या परान्नपीडयते । वितरति यो नाऽतिथये स कथं न हि लाभवान् भवति ॥१७३॥ 178 Why should one be not called greedy if be does not offer (food) to a saint who visits his home, who is well

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THE SACRED BOOKS OF THE JAINAS
qualified and cho, acting like a lioney bee, accepts gifts
without causing any injury to others
Commentary
This is a very good illustration A honey bee causes no sort of
injury to the flower from which it takes honey A saint, similarly
takes a meagre meal out of food prepared by a householder for him
self, without making any special arrangements for a saint
It is one of the duties of a householder to offer food to a worthy
recipient before taking his first meal of the day If he fails to
bave such a recipient, he would offer food to some person or animal
before taking his own
Dana 19 of two classes Pátra dána, which means offerings
with respect and devotion to a worthy recipient as indicated in
verze 178 It may be haruná dána which is made out of compassion
to any one who deserves it, being hungry, thirsty, discased, dis
tressed helpless, disabled or the like
कृतमात्मार्थं मुनये ददाति भक्तिमतिभावितत्यागः।
अरतिविषादविमुक्त. शिथिलितलोभो भवत्यहिंसेव ॥ १७ ॥
174 When one gives to a saint food out of what he
has prepared for himself such thoughtfully offered gift,
which is made without any disregard or regret, with suppress-
ed greed, is itself Ahimsa
Commentary
Dána also amounts to Ahimsa, because it is a concomitant of
self-purification of the giver and helps in the spiritual advance-
ment of the donee This is the fourth and the last disciplinary
yow, otherwise called Atithi Samvibhaga These are called discip-
linary, because when followed by a householder, they prepare him
for the higher discipline of a saint
RENUNCIATION
इयमेकैव समर्था धर्मस्वं मे मया समं नेतुम् ।
सततमिति भावनीया पश्चिमसल्लेखना भक्त्या ॥ १७५ ॥

·PURUSHARTHA SIDDHYUPAYA 71 175 One should erer be devotedly thinking of Sallehhanı at the end, that it is only this which would enable me to carry my wealth of piety withme" Commentary All religious observances fastings and austerities would be un availing, it at the last moment of life at the time of approaching death one were to lose his balance of mind and equanimity of thought and were afflicted by passion and distress Sallekhand is a calm resignation an unruffled preparedness for meeting death मरणान्तेऽवश्यमहं विधिना सल्लेखनां करिष्यामि । इति भावनापरिणतो नागतमपि पालयेदिद शीलम् ॥ १७६॥ 176 "I shall certainly observe Sallehhni properly at the approach of death, is the thought one should constantly have and thus be practising the ros prematurely Commentary Many a previously formed resolve is forgotten at the lagt moment, and one is therefore advised to be ever and anon making this resolve to observe the final Renunciation, so that Death may not overtake him unawares मरणेऽवश्यंभाविनि कपायसल्लेसनातनूकरणमात्रे । रागादिमन्तरेण व्याप्रियमाणस्य नात्मघातोऽस्ति ॥ १७७॥ 177 On account of the absence of any emotion, there no suicide by one acting in this manner, on the certain aproach of death, because by the observance of Sallehbapa, the passions are attenuated Commentary Here the author meets a possible objection One might say that by constantly denying oneself the necessities of life one would be guilty of suicide it death came on This cannot be so becauso death is guicide when brought about by inability to suffer pain or disappointment One commits suicide by putting an end to one & life when he foolishly feels that life is unbearable because of disappointments and afflictions, or when he wrongly thinks that ·12 THC SACRED BOOKS OF THE JAINAS Death would release him from present torments and bring him his wished for objects in the next life A calm and bold preparedness to meet approaching death by engagement in pure meditation and by disengagement from distressing thoughts is the last and most courageous act of piety and can never be called suicide यो हि कषायाविष्ट कुम्भकजलधूमकेतुविपशस्त्रैः। व्यपरोपयति प्राणान् तस्य स्यात्सत्यमात्मवधः ॥ १७ ॥ 178 He who, actunted by passions, puts an end to his life by stopping breath, or by water, fire, poison, or weapons, is certainly guilts of suicide Commentary The subjection of desires, and gradual mastery over the needs of the body is not killing oneself, when it is done as a matter of graduated self discipline If death supervenes, it comes on in due course It is not invited It is not welcomed as a deliverer from pain and misery, or as an usherer into a better state of things There are again many a religious fanatic who court and invite death as a matter of religious merit The self immolation of a widow on the funeral pyre of her husband, burying oneself in the freezing snows of Himalaya, dying under the wheels of the chariot of Jagannath at Puri, getting beheaded at Kashi, or getting drowned in the Ganges, are forms of death, which used to be volun. tarıly adopted under the belief that by doing so, one would attain a happier and better life in Heaven This was suicide, immoral, illegal, and sinful Sannyas samad hi-marana, or Sallekhana is a quiet resigna tion, a peaceful separation of the soul from the body, when one is convinced that death is inevitable If it be doubtful, the vows taken are limited in duration, and are terminable, in case life is saved after the fired duration The body is a means to the practice of religion, and the perfor mance of good charitable deeds, and it is the duty of a Jaiba to protect his body against all harm and injury It is only when the body cannot possibly be saved, that a Jaina should withdraw himself from all unnecessary attachment, from all painful thoughts, conneeted with the end of life, and should ·PURUSIARTEA SIDDHYUPAYA 75 184 False presching, disclosing secrets, forgery, breach of trust, aod divulging inferences drawn from behsviour or gestures (are transgressions of truth) प्रतिरूपव्यवहार. स्तेननियोगस्तदाहनादानम् । राजविरोधातिकमहीनाधिकमानकरणे च ॥ १५ ॥ 185 Adulteration, abctment of theft, receiving stolen property illegal traffic, and false reights and measures (are 3 defects of the vow of non stealing) स्मरतीनाभिनिवेशानह कीडान्यपरिणयनकरणम् । अपरिग्रहीतेतरयोगमने चेत्वरिकयो. पञ्च ॥ १६ ॥ 188 Intense serual desire, unnatural sexual indul. gence, arranging marriage of those o rtside the family, asso ciation with immoral married or uninarried women are 5 (bresches of the son of choslits) वास्तुक्षेत्राष्टापदहिरण्यधनधान्यदासदासीनाम् । कुप्यस्य भेदयोरपि परिमाणातिकमाः पञ्च ॥१७॥ 187 Exceeding the limits regarding house and land. gold, and silver, cattle and corn, man and womia servant, clothes and utensils, are 5 (breaches of the row of limited possessions) उर्द्धमधस्तात्तिर्यग्व्यतिकमा क्षेत्रद्धिराधानाम् । मृत्यन्तरस्य गदिता पञ्चेति प्रथमशीलस्य ॥ १८॥ 188 Exceeding the limits abore, below, and in (8) di• · *ections, incrcasing boundaries, and forgetting the limits, are zaid to be 5 (bretches) of the first Sleela (Dig Vrata) पेप्यस्य संप्रयोजनमानयन शब्दरुपविनिपानी। पोऽपि पुद्गलानां द्वितीयशीलस्य पश्येति ॥ १६॥ -

·TAE SACRED BOOKS OF THE JAINAS
vers
अतिचाराः सम्यक्त्वे व्रतेपु शीलेषु पञ्च पञ्चेति ।
सप्ततिरमी यथोदितशुद्धिप्रतिवन्धिनो हेया. ॥ १८१॥
181 The following 70 defects, five in respect of each
of the (5) vratas, (8) Sheelas and Right belief, and which
prevent their prescribed purity, should be avoided,
शद्धा तथैव कांक्षा विचिकित्सा संस्तवोऽन्यदृष्टीनाम् ।
मनसा च तत्प्रशंसा सम्यग्दृष्टेरतीचाराः॥ १८२॥
182 Scepticism, desire, disgust, praise of wrong belie
and thinking admiringly of them, are the defects of
Right Belief.
Commentary
Doubt and fear are obvious defects The desire for temporal
prosperity of sorts as a result of prety is a mistake A true
believer should not look down upon any person or thing, ugly,
diseased, dciormed, dirty, or stinking with haughty disdain He
would rather have a feeling of pity or indifference for such person
or object Religious toleration is quite distinct from showering
praises, or entertaining feelings of respect for other faths, which
should be avoided A true believer has a large toleration, but his
respect and esteem is all reserved for his own Faith alone
छेदनताडनवन्धा भारस्यारोपणं समधिकस्य ।
पानान्नयोश्च रोधः पञ्चाहिंसाव्रतस्येति ॥१८३ ॥
183 Mutilating, beating tying up, overloading, with-
holding food or drinh, are 5 transgressions of the vow of
Ahimsa
Commentary
Such acts would not be transgressions if inflicted for correction
or by way of punishment, by one having duc authority, and with-
out ill will
मिथ्योपदेशदान रहसोऽभ्यारयानकूटलेखकृती.।
न्यासापहारवचनं सा : ॥१८४॥

·PURUSHARTUA-SIDDUYUPAYA
75
184 False preaching. disclosing secrets forgery, ,
breach of trust, and dirulging inferences drun from beha
viour or gestures (1re transgressions of truth)
प्रतिरूपव्यवहार. स्तेननियोगस्तदाहनादानम् ।
राजविरोधातिकमहीनाधिकमानकरणे च ॥ १५ ॥
185 Adulteration, abetment of theft, recenying stolen
Property. illegal traffic. and false freights and mensures (are
sdefects of the sow of non sterling)
स्मरतीनाभिनिवेशानद्गमीडान्यपरिणयनकरणम् ।
अपरिग्रहीतेतरयोगमने चेत्वरिकयोः पञ्च ॥ १८६ ॥
180 Intense sexual desire, unnatural sexual indul
gence, arranging inarriage of those outside the fainily, asso
ciation with inmornl married or unmarried voinen, arc 5
(brcaches of the soir of chastity)
वास्तुक्षेत्राष्टापदाहिरण्यधनधान्यदासदासीनाम् ।
कुप्यस्य भेदयोरपि परिमाणातिकमाः पञ्च ॥ १७ ॥
187 Exceedling the lionts regirding house and land
gold, and silrer, cattle and corn, man and womin servant.
clothes and utensils, are 3 (brcaches of the vow of limited
possessions)
उर्द्धमधस्तात्तिर्यग्व्यतिकमा क्षेत्रद्धिराधानाम् ।
स्मृत्यन्तरस्य गदिता पोति प्रथमशीलस्य ॥ १८८॥
-188 Exceeding the limits above, below, and n (8)di.
rections, increasing boundaries, and forgetting the limits, oro
said to be s (breaches) of the first Sheela (Dig Vrata)
प्रेप्यस्य संप्रयोजनमानयनं शब्दरूपविनिपाती।
क्षेपोऽपि पदलानां द्वितीयशीलस्य पथेति ॥ १८६ ॥

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189 Sending, detaining, speaking out, making ges.
tures, throwing articles, (beyond) limits (are) 5 (breaches) of
the second Sheela (Desha Vrats),
कन्दर्प कौत्कुच्यं भोगानर्थक्यमपि च मौखर्यम् ।
असमीक्षिताधिकरणं तृतीयशीलस्य पथेति ॥ १६॥
100 Uttering obscene words, gesticulating with ob
scene words, misuse of articles of use, gossip, and acting
unthinkingly (are) 5 (breaches) of the third Sheela (Anartha-
Danda Vrata) )
वचनमन कायानां दुःप्रणिधानं त्वनादरश्चैव ।
स्मृत्यनुपस्थानयुताः पञ्चेति चतुर्थशीलस्य ॥ १६१॥
181 Misdirection of speech, mind and body, lack of
interest, and forgetting due observances are 5 (breaches) of
the fourth Sheela (Sámáyık)
अनवेक्षिताप्रमार्जितमादानं संस्तरस्तथोत्सर्गः।
स्मृत्यनुपस्थानमनादरश्च पञ्चोपवासस्य ॥ १६२॥
192 Taking up articles, using seats, passing excre-
ments, without looking at and sweeping, forgetting the rules,
and lack of interest ore 5 (breaches) of Upapása (fasting)
आहारो हि सचित्त सचित्तमिश्रः सचित्तसम्बन्धः।
दुःपकोऽभिपवोऽपि च पञ्चामी षष्ठशीलस्थ ॥ १६३ ॥
198 Eating srticles baying life, articles mixed with
those having life, articles in contact with those having life,
articles not well cooked or digested, aplırodisiacal food are 5
transgressions of the sixth Sheela (Bhogopabhoga Parımána),
परदातृव्यपदेशः सचित्तनिक्षेपतत्पिधाने च ।
कालस्यातिक्रमणं मात्सर्य चेत्यतिथिदाने ॥ १६४॥

·PURUSIIARTHA SIDDHYUPAYA 104 Delegation of lhost's duties, placing the food on Sachitta (with life) articles, corering the food with Sachutta, not serving meal at proper time, lack of interest are transgressions in Achitta-dina (Atithi Samvibhaga) जीवितमरणाशंसे सुहृदनुराग. सुखानुवन्धश्च । सनिदान. पञ्चैते भवन्ति सल्लेखनाकाले ॥ १६५॥ 195 A desire to live, a desire to die, attachment to friends, recollection of pleasures, and desire for future plea sures, thesc 5 are (the trinsgressions) at the time of Salle khand इत्येतानतिचारानपि योगी संप्रतर्य परिवर्त्य । सम्यक्त्ववतशीलेरमले. पुरुपार्थसिद्धिमेत्य चिरात्॥ १६६॥ 188 One with control, who has understood these transgressions, and has avoided them, soon attains the spiritual goal through faultless right faith, rows, and Sheelas चरित्रान्तर्भावात् तपोऽपि मोक्षागमागमे गदितम् । अनिगृहितनिजवीर्यस्तदपि निपेव्यं समाहितस्वान्ते. ॥१७॥ 197 Austerity is also said, in the Scriptures, to be helpful to Moksha because it is included in Right Conduct Therefore it ought to be practised by those who have a well controlled mind, and who do not ignore their capacities Commentary Austerities should be practised by householders also, as they are helpful in spiritual advancement. अनशनमवमोदय विविस्शय्यासनं रसत्यागः । कायक्लेशो वृत्ते संख्या च निपेव्यमिति तपो वाह्यम् ॥ १६॥ 198 Fasting, reduced diet, sleeping and resting in lonely places, renouncing the Rasas (Milk curd, ghee, oil

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sweet, and salt) bodily suffering. mental vow to accept food
under undisclosed conditions, are external austerities and
should be practised
बिनयो वैयावृत्त्यं प्रायश्चित्तं तथैव चोत्सर्गः।
स्वाध्यायोऽथ ध्यानं भवति निषेव्यं तपोऽन्तरगमिति॥१६६॥
199 Respect, service, expiation, renunciation, study
and concentration are the internal austerities which should be
observed
जिनपुगवप्रवचने मुनीश्वराणां यदुरुमाचरणम् ।
सुनिरूप्य निजां पदवीं शक्किं च निपेव्यमेतदपि ॥२०॥
200 Having due regard to one's own status and capa-
city, a (louseholder) should practise the conduct of saint, as
described in the Scriptures
Commentary
In the following 8 verses are described the Rules of Conduct
prescribed for saints These should be followed by householders to
the best of their capacity
इदमावश्यकपटकं समतास्तववन्दनाप्रतिक्रमणम् ।
प्रत्यारण्यानं वपुषो व्युत्सर्गश्चेति तव्यम् ॥ २०१॥
201 Equanimity, praising, bowing, repentance and
renunciation, and giving up attachment for the body are the
sıx (daily) duties, which should be observed,
सम्यग्दण्डो वपुषः सम्यग्दण्डस्तथा च वचनस्य ।
मनस. सम्यग्दण्डो गुप्तित्रितयं समनुगम्यम् ॥२०२॥
202 One should carefully observe the three controls,
proper control of body, proper control of speech, and proper
control of mind
सम्यग्गमनागमनं सम्यग्भाषा तथैपणा सम्यक् ।
सम्यग्ग्रहनिक्षेपी व्युत्सर्ग. सम्यगिति समिति ॥ २०३॥

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·80 THI SACRED BOOKS OF THE JAINAS slack belief, ore 22 sufferings These should be ever endored without any feeling of vexation, by one who desires to get rid of all cause for pain Note -See verse 9 of the above reference इति रत्नत्रयमेतत्प्रतिसमयं विकलमपि गृहस्थेन । परिपालनीयमनिशं निरत्ययां मुक्तिमभिलपिता ॥ २०६॥ 209 Ratna Traya, the three Jewels (Right belief, knowledge and conduct) should be followed, even partially, every moment of time without cessation by a householder desirous of everlasting liberation वद्धोद्यमेन नित्यं लब्ध्वा समयं च वोधिलाभस्य। पदमवलम्ब्य मुनीनां कर्त्तव्यं सपदि परिपूर्णम् ॥ २१०॥ 210 With a determined continuous effort, one should, when the opportunity for full altainment of Ratna-Traga is available, adopt the order of saints, and make it complete, without delay असमग्रं भावयतो रत्नत्रयमस्ति कर्मवन्धो यः। सविपक्षकृतोऽवश्यं मोक्षोपायो न वन्धनोपायः॥२११॥ 211 Even when Ratna Traya is partially followed, whatever bondage of Karma there is, is due to its antithesis (the passions), because Ratna Traya is assuredly the way to liberation, and can never be the cause of bondage Commentary One might question that the Three Jewels should keep out and prevent all bondage, and if there is bondage of Karma, to a person who is influenced by the Three Jewels then the Three Jewels would be said to be leading to bondage This is not so The bon dage is not caused or brought about by the Three Jewels It 13 caused by other circumstances, and as the Three Jewels necessanly lead to salvation the bondage also may well be said to lead to salvation, and not to further bondage Take the case of a patient under treatment While the medicine is being administered and is ·PURUSITANTIA SIDDITIUPATA to jest him to cetala tris&IT, vyhriams of disease continue to aper with ayirs destett ol argrafailon But the medicine, ** the smir Lüm well to sald to lead to turo ard not to पेनांशेन मुटपिस्तनांशेनाम्य पन्धनं नाम्नि । पेनांशेन तु रागस्तेनांशेनास्प पन्धन भरति ॥ २१२॥ पेनांशेन ज्ञान सेनांगेनास्य यन्धनं नास्ति। गेनांशेन नु रागनाशेनाम्य पन्धन भरति ॥ २१ ॥ पेनांगेन परिव तेनशिनास्य पन्धनं नास्ति । पनांशेन तु रागाम्नेनांशेनाम्य पन्धनं भरति ॥ २१४ ।। 218.213214. (In errrr thoughtarurity) there is no landade vo far as there u right belief, there in bondage so fars there is p*1310ni (mery thought activity) there is 13:09 Imadre so far as there is knowledhat there is bondage sa far as diete ** pusnon. (In every thouflit activity) there is Do konta cun far at there it condoet there is bondage sofas Ar there is parlou योगारप्रदेशयन्धः स्थितियन्धो भरति य कपायानु । दर्शनयोधचरित्रं न पोगापं फपायापं च ॥ २१५॥ 216 Iradesha Iasilha, Ixondage of Karnic molecules is durto soulesibratory actirity, and sthiti landha, duration bondage, is due 10 ratsions But Right Relhel Knowledge and Conduct LA1T neither the nature of vibrations nor of fassions, 'दर्शनमात्मयिनिश्चितिरारमपरिक्षानमिप्यते योधः । स्थितिरात्मनि चरिनं कुत एतेभ्यो भवति पन्ध ॥ २१६ ॥ 210 night bellel is conriet' Dell Knorr ledgetsaknowledge of one's. in one s orn Spil llor cant' ।

·82 THE SACRED BOOKS OF THE JAINAS सम्यक्त्वचरित्राभ्यां तीर्थकराहारकर्मणो वन्धः । योऽप्युपदिष्टः समये न नयविदां सोऽपि दोगाय ॥ २१७ ॥ 217 Whatever bondage of Tırthankır Karma or Ahi raku Karmn, has been described in the Scripture as due to Right Belief and Confuct, would not appeur to be a mistake to those who are lerrned in the points of usw सति सम्यक्त्वचरित्रे तीर्थकराहारवन्धको भवतः। योगकपायो तस्मात्तत् नरस्मिन्नुदासीनम् ॥ २१८॥ 218 In presence of Right Belief and Conduct, only vibratory activity and passions cause the bondage of Tirthankara and Anárik: hirmas. Therefore they (Right belief and Conduct) are quite unconcerned in this matter ननु कथमेव सियत देनायु प्रभृति सत्प्रकृतिवन्धः । सकलजनसुप्रसिद्धो रत्नत्रयधारिण मुनिवराणाम् ॥ २१६ ॥ रत्नत्रयमिह हेतुर्निर्वाणस्यैव भवति नान्यस्य । आस्रवति यत्तु पुण्यं शुभोपयोगोऽयमपराध ॥ २२० ॥ 219220 Hor then is there the bondage of good Karmas like celestial 'ge etc, to saints following Ratna Traya, (afact) well known to all persons, possible (The answer is) Ratna Traya is the cause of Nirvana only and of nothing else The good karmas which inflow Aparádha, Defect of Shubhopayoga good thought activity एकस्मिन्समवायादत्यन्तविरुद्वकार्ययोरपि हि। इह दहति घृतमिति यथाव्यवहारस्तादृशोऽपि रूढिमित.२२१ 221 In one (thought activity), distinctly contradictory effects may exist simultaneously Ordinarily it is said that "Gbee burns" (although it is the heat transmitted in the ghee which burns and not the ghee itself) Similarly, it is so here, from the practical point of vies are due to the ·PURUSĦARTHA-SIDDHYUPAYA Commentary It is a fact that to one posege 1 of Ratna Traya, there is bon dage of good and bad Karm 13, and hence a celtic may say that Ratna Traya 13 the cause of such bondage It is not so Passions and vibratory activity of the soul are the causes of bondage Passions exist till the 10th spiritual stage, and vibratory activity till the 13th and bondage of good or bad Karmas to brought about by both the vibratory activity and passions or by either, but is never caused by Ratna Traya, which is always the Cause of Nirjard and Moksha, and of nothing else Nirjari and Bardha, com tradictory in themselves certainly go on at the same time when Ratna Traya is present But Ratna Traya is the cause of Nirfará alone and all Bandha is due to vibratory activity and passions Really speaking the Ghee in a frying pan only helps in making the substance which is being fried delicious and wholesome If it occi deptly burns the burning is due to the ercessive heat transmitted to Ghee by fire, and is not caused by Ghee One should not there fore be led to a wrong conclusion from the mere happening of opposite results simultaneously सम्यक्त्यचरित्रवाधलक्षणो मोक्षमार्ग इत्येप । मुरयोपचाररूप प्रापयति परं पद पुरपम् ॥ २२२ ॥ 222 This path of salvation known as Right Belief, Knowledge and Conduct combined, has a Real and a Practical aspect, it leads the soul to the highest Stage Commentary Real Ratna Traya is the path of liberation Practical Ratna Traya helps in bringing about circumstances which Icad to real Ratna Traya All rules of Conduct laid down for householders and saints are from practical point of view Real Ratna Traya is self realisation only नित्यमपि निरुपलेप सरूपसमवस्थितो निरुपघात । गगनमिव परमपुरुष परमपदे स्फुरति विशदतम ॥ २२३॥ 223 Ever free from (karmic) contact, free from obs. truction, fully absorbed in one own self, the Highest supremely pure Soul is effulgent like the sky, in the Highest Stage.

·84 THE SACRED BOOKS OF THE JAINAS कृतकृत्यः परमपदे परमात्मा सकलविषयविषयात्मा। परमानन्दनिमग्नो ज्ञानमयो नन्दति सदेव ।। २२४॥ 224 Quite contented, all know ables being reflected in Hım, immersed in supreme Bliss the embodiment of know ledge, the Param'tıná is eternally Happy in the Highest Stage Commentary In these two verses is described Purushartha Siddhi-the Nir vanic condition the highest Purusha Stage, that of Paramátmáthe attainment of eternal Infimte happiness, infinite omniscience. infinite power एफेनाकर्षन्ती श्नथयन्ती वस्तुतत्वमितरेण । अन्तेन जयति जेनीनीतिर्मन्थाननेत्रमिव गोपी ॥ २२५॥ 225 Like z mulk maid drawing one (end) of the rope and loosening tbe other, Jaina Philosophy deals with the reality of things and succeeds in (acquiring) the Essence Commentary A milk mard engaged in churning lets go one end of the topo round the churning rod, and draws in the other and thus succeeds in bringing butter out of milk Similarly Jaina Philosophy deals with the reality of things, alternately from the practical and real point of view From the practical point of view it prescribes the rules of conduct, and from the real point of emphasizes upon the inherent nature of soul, until the self is realized and in that stage of Belf realization both the points of view disappear Success is then attained Butter comes out of the milk, Soul reaches the stage of Highest Perfection. The Atma becomes the Parmátmá वर्ण कृतानि चित्रैः पदानि तु पदै. कृतानि वाक्यानि । वाक्ये कुन पवित्रं शास्त्रमिदं न पुनरस्माभिः ॥ २२६ ॥ 228 Words have been made by various alphabets, phrases huve been made by words This sacred treatise has been made by phrases, and not by us ·PURUSHARTHA SIDDHI UPAYA 85 Commentary In the concluding verse, as is customary, the author expresses his humility in words which though simple exhibit a marvellous mastery of dialectics. It is true that the material causes which have led to the making of this book are letters, words and phrases The author is however the efficient cause, the instrumental cause in the prodaction of this work Letters words, and phrases, there have been and will cver be It is however, the author, who puts them together, so as to exercise a magnetic power, a power which moves the hearts of humanity and leads them to right action and ultimate Triumph इति श्रीमदमृतचन्द्रसूरीणां कृतिः पुरुषार्थसिद्ध्युपायो- ऽपर नाम जिनप्रवचनरहस्यकोशः समाप्त। ! Thus is concluded this excellent treasury of the essence of Jain Philosophy named Purushartha Siddlisupiya the work of Shri Amrita Chandra Suri

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·ALPHABETICAL INDEX OF SANSKRIT VERSES अक्षरक्रमेण संस्कृतश्लोकपंजिका १४ प्रारमपरिणामहिंसन ३४ थारमा ममापनीयो पामाथा पका था ५२ मामास्यपि पछापि ७४ मादारोहि सचित्ता २२ ६३ अक्रमकयनेन यत अत्यन्तनिशितधारम् अतिचारा सम्यो अय निश्चित्तसचित्तो अभुवमशरणमेकत्वम् ममयरतहिंसापाम् अनवेत्रिताममार्जित अनशनमयमोदर्यम् मनुसरताम् पदमेतत् अप्रादुर्भाव खनु अमिमानमयजुगुप्सा अमृतस्यहेतुभूतम् अकोलोकेन पिना पर्या नामय पते भरतिकरम् मीतिकरम् अययुध्य स्थिहिंसक अवितीर्णस्य प्रहणम् अविधायाऽपि हिहिंसाम् अविरद्धा अपि भोगा अविसंक्षेपात् विविध अधस्य योधनार्थम् असदपिदि वस्तुरूपम् -२३ ७७ ६५ ७७ रथमशेषितहिंसा १३त्यत्र भितयात्मनि २८रत्यापितसम्पपत्यै ३५ | त्येतानतियारान् ३८) इति नियमित दिमागे ५६ इति य परिमितमोगे ४- इति य पोरशयामान ४७ ति पो मतरवार्थम् ३४ | रति रखत्रयमेतत् ५४ इति विरती यहुदेशात् ३० | इति विविधमतगहने ६५ दमावश्यकपटकम् ५२|यमेव समर्या ५ | रह जमनि विमवादीन मसममम् भावयतो असमयों ये कर्तुम् मस्ति पुरुषश्चिात्मा प्रसिधेनु विष हुताशन अष्टायनिष्टदुस्तर ४६ | उसन ततो विधिना ७/ उपलब्धि सुगति साधन ५६ उमयपरिग्रहबमम् ३७ । ऊ मस्तानिय ४३ ·( 2 ) ज ६४ जिनपुङ्गवप्रवचने ८२ जीवकृतं परिणामम् ३२ | जीवाजीवादीना ३७ / जीवितमरणाशंसे ६ ५४ ३२ तज्जयति पर ज्योति ५१ तत्वार्यश्रद्धाने तत्रादौ सम्यत तत्रापि च परिमाण ६० ४३ एकमपि प्रजिघासु एकस्मिन्समवायात् एफस्य सैव तीयम् परस्यारपा हिंसा एकनाकर्षन्ती एक करोति हिंसाम् पघमतिव्याप्ति स्यात् एवं न विशेष स्यात् पयमयं कर्मकृतैः पनविधमपरमपि एवं सम्यक् दर्शन ऐ पेदिक फलानपेक्षा क कन्दर्प कौत्युच्यम् कर्तव्योऽध्यवसाय कस्यापिदिशति हिंसा कामक्रोधमदादिपु पारणकार्यविधानम् किया षटुमलपित छनकारितानपते एतकृत्य परमपदे छनमारमार्थम् मुनये कृच्छण सुखायाति को नाम विशति मोह २४ ३३ ६२ ७६ द्वाविंशतिरप्येते दृष्टा पर पुरस्तात् ६. दर्शनमात्मविनिश्चिति घ ७६ धनलवपिपासितानाम् धर्मध्यानासतो धर्महिसाझपम् घोऽमिवर्द्धनीय २४ धर्मो वि देवताभ्य धर्म: सेव्य शान्ति ३७ ३४ ७० मनु फयमेव सियतु ४२ नयनीत च त्याज्य न विना प्राणविधाता नदि सम्यग्दयपदेशम् ४६ ] नाऽतिव्याप्तिश्च तयो २५ निजशफ्त्या शेषाणा ६५ नित्यमपि निरुपलेप निरत कास्न्यनिवृत्ती ७ | निधि ससिद्धय द २६ | निश्चयमपुज्यमानो निश्चयमिह भूतार्थम् ७४ | मीयन्तेऽत्र कपाया ४६ | नैव यासरभुत ६४ गर्हितमपद्यसयुतम् प्रन्यायोभयपूर्णम् गृहमागताय गुणिो २७ चरिधान्त यात् धारित भवति यता घेरनतारनयन्ध पेदममेदनमारण ·७१ ६ ६१ ४ परदातृव्यपदेश परमागमस्य पीज परिणममानस्य चित परिणममानो नित्य परिचय व नगराणि प्रतिरूपव्यवहार प्रविधायसुप्रसिद्ध प्रविहाय च द्वितीयान् मागेव फलति हिंसा प्रात प्रोरथाय तत प्रेयस्य सप्रयोजनम् पारम् विभेदमुक्तम् पापजियपराजय पुनरपि पूर्वकृताया पूज्यनिमित्त घाते पृथगाराधनमिष्ट पैशुन्यहासगर्भ घ पद्धोद्यमेन नित्यम् पहिरङ्गादपि सगात् यदु वा सशपिता यश समस्तविरति घटुसत्वयातजनितात् यटुसत्त्वधातिनोऽमी विनयो धैयावृत्यम् ४५ ( 3 ) मरणेऽवश्यमायिनि ७६ | मारण्यक पप सिहो २८ माधुर्यप्रीति किल ११ मिथ्यात्ययेदरागा मिथ्योपदेशदानम् ५७ / मुक्तसमस्तारम्म ७५ मुण्योपचारविषरण ५८ | मू लक्षणकरणात् य ३२ | परखनु कपाययोगात ६२ | यदपि क्रियते किञ्चिद ७५) यदपि फिल भवति मास ६६ | यवागयोगात् ५६ | यदिद प्रमादयोगात् ६५ यद्येव भवति तदा ३४ यस्मात्स कपाय सन् २३ यानि तु पुनर्भयेयु ४६ या मो नामेयं युक्ताचरणस्य सतो येनांशेन चरित्र येनाशेन मुष्टि ४१ १४ ये मिजकलत्रमात्रम् ३६ | योगात्प्रदेशयन्ध ४ योनिरुदुम्बरयुग्म यो यति धर्ममकपन यो दिक्पायाषिष्ट र ६३ रजनीदिययोरन्ते ४७] रक्षत्रयमिह हेतु ६२ | रसजानाम् च बहूना रक्षा भवति पहना ३४ | रागपासयम ३४ | रागादिवर्धनानाम् ३६ / रागाधुदयपरत्वात् ३६ | रागपत्यागात् ७१ | रात्रौ मुखानानाम् ५० २८ SO येनाशेन शान ८१ ७२ भूखननवृक्षमोटन भोगीपमोगमूला मोगोपमोगसाधन मोगोपभोगदेतो ४० मचं मास क्षौद्र मचं मोहयति मनो मधु मधं नपनीत मधु शकलमपि प्रायो मरणान्तेऽवश्यमहम् ·(2) ७६ ६४ जिनपुङ्गवप्रवचने ८२ जीयकृत परिणामम् ३२ जीवाजीवादीना ३७ | जीवितमरणाशंसे ७७ पकमपि प्रजियामु एकस्मिन्समयायात् एफस्य सैव तीमम् एक्स्याल्पा हिंसा एकेनाफन्ती एक करोति हिंसाम् एपमतिव्याप्ति स्यात् एन विशेष स्यात् ३२ तज्जयति परं ज्योति तत्वार्थश्रद्धाने तत्रादौ सम्यत तत्रापि च परिमाणं एवमय कर्मरते ६० १४ ७६ द्वाविंशतिरप्येते दृष्ट्वा पर पुरस्तात् दर्शनमारमविनिश्चिति ६. ४३ ६२ एपविधमपरमपि एवं सम्यक् दर्शन ऐ पेदिक फलानपेक्षा क कन्दर्प कौरवुच्यम् कर्तव्योऽध्यवसाय कस्यापि दिशति हिंसा कामशोधमदादिषु पारणकार्यविधानम् किंधा यामलपित फरकारितानुपते छतरत्य परमपदे छतमास्मार्थम् मुनये कृष्ण सुचायाप्ति को नाम विशति मोह ग गतिमययसयुतम् प्रचार्योभयपूर्णम् गृहमागताय गुणिो २१ २१ ६४ ७६ धनलपपिपासितानाम् २४ धर्मध्यानासको धर्ममहिंसाकपम् २२ घोऽमियर्द्धनीय २४ धर्मों हि देवताभ्य धर्म सेव्य शान्ति ३७ न ननु कथमेय सिद्धयतु ४२ मयनीतं च त्याज्य न विना प्राणपिघातात् नदि सम्यग्व्यपदेशम् ४६ माऽतिव्याप्तिश्च तयो २५ निजशपत्या शेषाणा ६६ नित्यमपि निरुपलेप निरत कास्यनिवृत्ती ७७ निर्याध ससिद्धयत् २६ निश्चयमबुध्यमानो निश्चयमिह भूतार्थम् ७४ | नीयन्तेऽत्र पाया ४६ | नैव यासरमुक्त २६ २७ चरिमा तायात धारित मयति यतः ३० ५ ঔষন खेदममेदनमारण ·A মনোস্থিতি BFमार सिंह मामोठि हिल २१ निप्याबदामा 1 मोपदेण्दानन् मुझसमस्तारम्म मुस्योपचारविश्रत স্বাৱকাৰ , ४ परदातव्यपदेश परमागमस्य पीज परिएममानस्पणि বিমানী কিব परिषय व नपरापि प्रतिरूप व्यवहार प्रविधायसुमसिद्ध परिहाय च हिताया प्रागेव पतति हिंसा प्रात प्रोन्याय वष्ठ प्रेप्यस्य समयोजनम् पारम् दिनुम्म् पापलिंजयफाय पुनरपि पूर्वरतावा प्रत्यानिमित्त हाते ধূমঘননি पैगुन्यहासमै ३२ यरसनु कपायपोगाद ६२) यदपि क्रियते किधित पदापि रिस मति मांस यद्रागयोगात् १) यदिदममादयोगाद ६५ यद्येव भवति तदा ३१ यस्मास पाय सन् २३ / पानि तु पुनर्मवेयुः ४६ या मा नामेय युकाचरपस्य सतो येनान चरित्र ८१ - येनारोन सुरएि येनाशेन शान ये निजतत्रमात्रम् - ४१ २० T ३६ | पोगाप्रदेशमन्य ४१ योनिरुदुम्बरयुग्म यो यति धर्ममकपन यो हि कयायाविष्ट ७२ पद्धोधमेन नित्यम् पहिरकादपि सदात् बहुदु सा सपिटा पुरा समस्तविरति पसत्वयावनितात् बहुसत्तघातिनोऽमी विनयो वैयावृत्यम् में भूसननवृक्षमोटन भोगोपमोगमूला भोगोपमोगसाधन भोगोपमोगहेतो म मद्य मास सौद्र पद्य मोहयति मनो मधु म नयनोत मधु ससपपि प्रायो .. ८२ ४० ६३ रजनीदिषयोरन्ते ५७ रखनयमिह हेतु ६२ रसजानाम् धर्ना रक्षा मति बहनों ३४ रागद्वेपासयम ३४ रागादिवर्धनानाम् ३६ | राणादयपस्त्यात् ३६ रागवेपत्यागात् ७१) रात्री भुजानानाम YA . भरणावश्यमहम् ·१० ४७ ल लोकत्रयक नेनं लोके शाखामासे ४ व ६७ ७६ घचनमान कायाना पर्ण वृतानि चित्र यस्तु सदपि स्वरूपात पारगुप्तनास्त्यनुत् पास्तुनाष्टापद विगलितदर्शनमोहै विद्या पाणिज्यमपी विधिना दातगुणवता विपरीतामिनिवेशम् व्यवहारनिश्चयो य व्युत्थानास्थाया श शङ्का तथैव काक्षा थित्या विधिलयसति ३६ ४५ सर्वविवर्तात्तीर्ण सर्वस्मिन्मप्यस्मिन् सर्वानर्थप्रथम सामायिक धिताना सामायिकसस्कारम् ७६ सूक्ष्मापि न खलु हिसा ८४ सूमो भगवान् धर्मो ४६ | सोऽपि न शक्तस्त्युतं ६३ संग्रहमुच्चस्थानम् ७५ स्तोकैकेन्द्रियघाताद २५ | स्पर्शश्च तृणादीनाम् ५६ स्मरतीनाभिनिवेश ६६ | स्वयमेव विगलितं यो १२ स्वक्षेत्रकालमावै ह २६ বিষাক্তারিখ हिंसापर्यायत्वात् ७४ हिंसाफलमपरस्य तु ६१ हिंस्यन्ते तिलनाल्या हिंसातोऽनृतवचनात् हिंसाया पर्यायो २० हिंसायामविरमणम् ८२ हिसाया स्तेयस्य च हेती प्रमत्तयोगे च ७८ | तुत्सृष्णाशीतोष्णप्रभृतिषु २४ | तृष्णादिममुष्णम् ३३ २४ ४. ७८ सफलमनेकान्तात्मक सति सम्यक्रवचरित्रे सम्यगामनागमनम् सम्यक्त्यचरित्रयोध सम्यक्त्वचरित्राभ्याम् सम्यग्दएसोधपुप सम्यग्ज्ञानम् कार्यम् ८२ ·INDEX Pages 1 PACE Abhutártha 5 Báhya Prida Adharmástıkáya 18 Bandha Ahimsa, transgressions of 74 Bhogopabhoga Ajiva 17 Parimana X 75 Akásha 18 Bhutártha Allegories 6 Blind and the Elephanie Amudha drishti anga 21 Bondage, Karma Anartha danda Vrata 58, 76 Careless dealings Anekant 2 Charts Aninhava 25 Chastity Antarátma 17 Chastity, bregasci Antráya 19 Chaturendrys Anubhága bandha 19 Continues Anuvrata 27 Control d body, mint mc Arhat 17 Arambh Himsa Artha Asatyártha Ashuddha 3 Aspect Triple Asraya Atithi Samvibhága * Speed . 45 Darpias-Te 25 Darbinis terminate the 5 Desling scenes institutions 7,8 Desha Vrats 19 Desire 59,71 Dharmástitása 15 Attachment, 50,51,52,58,519 Dig Vrsta Disappearance 7 Internal 21 Desaplune nu Austerities External . Ayu harma Bahumána .

·INDEX .. Pages PAGES Dravya Prána 27 Karma 11, 12 Dravyárithika Naya 5 Karmic Bondage 81 Dvendriya 28 Knowledge Perfect Ekendriya 28 Manifestation 7 Elephant and the bliad 8 Meditations twelve 79 Equanimity 61 Moha 12 Evil instruction 60 Mohaniya 19 Evıl thinking 60 Moksha 19 False hood 46, 47 Motive, affecting degree Fasting 61, 62, 76 of Ahimsa 31, 82, 83 Fermentation 65 Mukhya 5 Flesh 85 Mukta Jiva 9, 10, 17 Food Offering 67, 69, 70 Náma Karma 19 Gambling 60 Night eating 56, 57 Gotra Karma 19 Nikala Parmátmá 17 Grahárambhı Himsá 45 Nikankshita Anga 21 Grantha 25 Nirjará Guņa vrata 58 | Nirvaná 8 Hearing Evil 60 Nirvichkitsitá Anga 21 Himsá 27, 28, 29, 80, 81, Nishankıta Anga 20 82, 83, 84, 85, 36, 87, 88, ] Nishchaya 5, 6, 8 39, 40, 41, 42, 43, 44, 45 Non-Stealing, trans. Himsa Arambhi gressions of 75 Graharambhi 45 Nudity GG Samkalpi 45 Omniscient 2, 10, 45 One-sided view 5 Virodhi 45 Padartha Máliká 2 Illusion 12 Panchendriye 28 Jayatı 1 Parables 6 Jewels, three 26, 80, 82, 88 Param Jyoti 1 Juva 0, 10, 11, 12, 15, 16, 17 Parigraba 50, 51, 52, 58, 54 Jiva Embodied 9 Parigraha Parım ina 55 Jiva Multa Parmátmná 11, 17 Jiya Samsari 0 Paryáyárthika Naya 5 Jnani varnıya Karma 19 Practical Aspect 0,8 Kala 19, 25 | Pradesha Bandha 10 » Udgami ·INDEX IIT 1 PAGES PAGES Praise of Wrong Believers 74 Siddhi 17 Prakriti Bandha 19 Silent Admiration of Pring 27 Wrong Believers Proshadhopavasa 58 76 Sopadhána 25 Pudgals 17 Space 1B Purusha 7 Stithi Bandha 10 Purushirtha Siddhyupiya Stithi Karma Anga 22 Ratnatraya 26, 80, 82, 83 Sullerings, twenty Real Aspect 5 8, 80 two 79 Renunciation 14, 88, 63, 70 Substance 8 Renunciation of the Substances, chain of 2 body 71, 72, 78 Substances infinite 2 Right Beliet 12, 15, 24 len observances 79 Right Belief, defects of 74 Theft 48, 49 Right conduct 26 Time 19 Right Knowledge 28, 24 Tirtha 4 Right Knowledge, eight Tre eodriya 28 pillars of 25 1 riple Aspect 78 Saints 17 Truth, transgressions of 75 Sakal Parmatma 17 Twelve meditations 70 Sallekhana 71,77 | Twenty two sufferings 70 Sámáyıka 58 76 | Ubhsys 25 Samiti 79 Udyamı Himså 45 Samkalpı Himsa 4+ | Unreal Aspect 5,8 Samsári Jiva 9, 10, 11, 12 Upachára Samvara 19 Upavriohana Samyak Darshana 12 15 Vahir átmá Samyak Jnána 28 Vatsalya Anga Satyartha 5 Vedadiya Karma Scepticism 74 | Vinaya Science of thought 3 Virodh Himsa Shiksha Vrata 58 Vitality Shrayaka 17 Vyavahira Shudha 5 Wige 16 19 015 ·Corrections and Additions 91 95 » 20 2) Pige 1 Line 18 Insert (,) Semicolon between the words 'perfection' and 'and' 6 13 For envolved Read involved 16 6 Delete and between world', and 'how' 10 7 Insert'eternal between 'can' and 'Happiness' 20 28 For wordy' Read worldly' 29 Delete the word 'for' 25 84 For Chapter (111) Rerd Chapter (10) 26 Insert a ( ) full stop between Jainism' and Right' 27 7 Read वाम्य for कातत्य 28 11 Insert ( ) full stop between 'bee' and They' , 28 29 For मन्तरेणाऽपि read मन्तरेणापि 29 18 For fem read fren 81 25. Forchuse. Read.cnse' .82 3 For. simultaneously' Read jointly' 84 18 For हिंसा read हिंसा 11 For न प्राप्य read प्राप्य न 50 21 Forreason 'red' necessity' 61 18 Delete &' 02 13 For Pure Rend. clean 03 16 For* deluding 'Read' preventing' 30 Insert of the Body ' after' Renunciation ! 70 21, 22, 23, read things 'for articles' 76 24 For or disgested' read and' 78 1 Forsireet' Read ' sugar 79 12 For 'mundene ness' Read' transmigration 1 79 14 For 'variety' Rend' rarity' 14 Insert true', between the and nature' 79 20 Add'on hard earth' after resting ► 39 ++ 20 2 99 ", 70 > ) 21 1 5 70 ·LIST OF ENGLISH JAINA BOOKS Sacred Books of the Jainas 1 Vol 1 Dravya Sangraha By S C. Ghoshal Vol II Tattyartha Sutra JL Jain! 3 VOL III Panchsstikaya A Chakravarti 4 Vol IV Parusastha Siddhyupiga Ajit Prasada 8 Yol V Gommata 374 Jiya kada JL Jains (The soul) 6 VOL. VI Gomma ta-tara Karma henda do Part I (The Karma) 7 VOL VIL Atmi puhuana do 8 Vol. VIII Samaya Sara do 9 Vol IX Mlyamera Uggur Sain 10 Vol Karma Kenda PL II (In Prosa) JL Jatni Other Books 99 1 JL. Jaldi do do do do do 11 Outlines of Jalpism By 19 Jaina Law 13 Jaina Gom Dictionary 14 Tho Jalous of India and Hindu Codo lo Atma Siddhi 16 Review of The Heart of Jainism 17 Lecture on Jainism at the Wombley Conference priated to Liring Religions of the Empare 18 The Bright Ones in Jainism 19 Tho Jalna Universo (In Press) 80 The key of Knowledge Third Edition 21 Practical Path Second Edition 87 The Science of Tbought 93 Logic for Boys and Girls $4 Ratna Karanda Sravakácharg (Householdet. Dharma) 95 A Peop behind the feit of karla do do do C. R Jain do do do do do ·1 19 1 9 1 1 g 1 1 11 laten 0 18 Continence of Opposites (Faglich) CR Jain 07 Sangisa Dharme do 98 Immortality and Joy (English) do 29 What is Jainism do 30 Sacred Philosophy do 31 Bhagwan Risbsbh Deo do 32 Jalaism, Christianity and Science do 38 Jala Psychology do 34 Juins Law do 35 Parmatu. Prakasha Rikhab Das 38 Nyayuvait Dr Vidyabhushan 97 Nyaya heroika 21 D Desai 99 Jainism HI Warren 39. Dictionary of Jain Biography Umro Singh 10 Jainism but Athelsta 41 Pure Thoughts, Fourth Edition Ajit Prasada 43. Introduction to Jainism A B Lattha 43 Framina Nayn Tattvalokilaskara Il. Bluttacharaya 44 Divinity Is Joinlam do 45 A Comparativo study of ladlan Science of Thought, etc da 46 Atma Dharma CR, Jala 67 Dlacouro Divine 19 Where tba Shoo Pinches 49 Sravans Beigola 40 Sou! 31 Jalda Tattye Jaspam Vijaya Dharma Sari Bhandarkar & Commemoratio 1 Volume 1917 & An Epitomo of Jainism $3 Self Roullzation (Atma Siddhi) 64 Sapthhangl Naya 65 Prakrita Suktaratamala 50 Somo distingusbd Jalas English Jalna Journals 47 Tho Jaina Gazetto Bonthip) Madras, Annual Subscription 29 Juin Hostol Nogazine (Quarterly), Allababad, .. 0 04 U B CRJAD Narsianchari UD Barolla T Il Vahar and Ghoso JL Jain! 00 hammoomal 0 0 Pa Naha US Pank U + 300 180

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·4 ol + A Conlluence of Oppositos (inglish) dor 07 Senyisa Dharma ap 18 Immortality and Joy (Epgtislı) da 29 What is Jalpism do 30 Sacrod illosophy 31 Bhagwan Rishabh Doo 3Jaidism, Christianity and Sclence 33 Jain loychology 3. Jalos Law 33 Parmatmi Prakrisbe 76 Nyayavatira 37 hyulya hamaika 19 Jaipin 99 Dictionary of Jain Diograpby 40 Jainism Dot Athelsis 41 Pura Thoughts, Fodrth Edition 49 Introduction to Jalais *3. Pramilna Naya-Tettvslok lankara 1 Drinity In Jainism * A Comparativo stady of Indias Science of Thougbt, etc do 48 Atma Dhaytna CR Jain 47 Diacorino Divine 48 Where the Shoo Pinches C#. JaiD 49 Starada Bolgole Narasimachar 0 Sont U D Barolla 81 Juins Tettya Jnanam Bhandarkar : Commemoratios Volume 1815 Vifaya Dharma Suri 84. An Epitoms of Jainism PC. Mahar and Gho: 53 Sell Realization (Atoa Siddhi) JL Jalal 36 Septhhargt Naga & Prakrita Sukamtoamals Kannooma! 56 Sorna distlogushad JAIDS PuNabur V S. Took English Jaina Journals $7 The Jains Gazette Monthly) Vadras, Adunai Subscription Ed Jala Hostol Vagazino (Quarterly) Allabebad Angual Subcription do 1 do do Nikhab Das Dr Vidyablaust VD Doual H, Warren Umrao Singh k Warten Ajit Pranda 4. B Latthe' 11. Bhattacharaya do n

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