·Publisher :
D.R. Mehta
Secretary,
Prakrit Bharati Academy,
3826, Yati Shyamlalji ka Upasara,
Rasta M.S.B., Jaipur-302003
First Edition-1993
Price : Rs. 75.00 (Hard Bound)
Rs. 65.00 (Paper Back)
US $ 5.00
Printed by :
Shri Printers,
Johari Bazar,
Jaipur-302003
Samapasuttarh Vol-I
K.C. Sogani 1993

·Contents I-XIII 2-7 6-9 8-11 10-15 14-17 16-19 20-21 Publisher's Note Introduction Diacritical Marks 1. Of Auspiciousness 2. Of the Law of Jina 3. Of Samgha (Order of the Householder and Non-householder) 4. Of Exposition 5. Of Transmigration 6. Of Karma 7. Of Spiritual Perversion 8. Of the Abandonment of Atcachment 9. Of Spiritual Values 10. Of Self-Restraint 11. Of Non-Possession 12. Of Non-Violence 13. Of Dispassion 14. Of Education 15. Of Self 16. Of the Means of Emancipation (Equanimity) 17. Of Three Jewels 18. Of Spiritual Awakening 19. Of Value-Knowledge 20-25 24-33 32-37 36-39 38-43 42-45 44-47 46-51 50-55 56-59 58-67 66-71

·70-79
78-81
80-83
20. Of Ethico-Spiritual Conduct
21. Of Spiritual Practices
22. Of the Two Modes of Life
23. Of the Householder's Mode of Life
English Rendering of Some Important
Technical Terms used in the
Samaņasuttam Vol. 1
82-93
94-98

·PUBLISHER'S NOTE The Prakrit Bharati Academy feels great pleasure in publishing the first volume of the Samanasuttam translated into English by Dr. Kamal Chand Sogani, formerly Professor of Philosophy, Sukhadia University, Udaipur (Rajasthan). In the first volume 335 Prakrit Verses have been rendered into English and the rest of the Prakrit Verses 421, it is expected, will be translated into English in the second volume. Thė Sutras (Verses) of the first volume, as Dr. Sogani points out, deal with (1) the nature of self, (2) the goal of human pursuance, (3) the doctrine of Karma and transmigration, (4) the concept of spiritual awakening, value-knowledge and ethico-spiritual conduct, (5) the house- holder's way of life and (6) the concept of Arahanta and Siddha. It gocs without saying that the Samaņasuttam is the central book of Jainism. It is a compendium of Jaina teachings. It presents Āgamas in a nut-shell. It is as sacred as the Āgamas themselves. It comprises the essence of Mahāvira's philosophical thinking. Just as the Gita, the Bible, the Dhammapada, the Koran and the like represent the teachings of Krishna, Christ, Buddha and Mohammed respectively, similarly Samaņasuttam presents the teachings of Mahāvira. It consists of 756 Prakſta verses divided into fortyfour chapters dealing with various aspects of Jainism. It is called Samaņasuttań, because it contains Sutras delineated by

·the, great śramaņa, Bhagavāna Mahāvira along with
other Šramaņas (Saints) following the tradition of
Mahavira.
We are grateful to Dr. Sogani who has placed the
English translation of the first volume of the
Samaņasuttaṁ at our disposal for publication in the
Prakrit Bharati Academy, Jaipur
M. Vinay Sagar
Director
Prakrit Bharati Academy,
Jaipur
D.R. Mehta
Secretary
Prakrit Bharati Academy,
Jaipur.

·INTRODUCTION Jainism is one of the oldest living religions of the world. It represents the continuation of indigenous Sramanic culture which is at least as old as the Vedas themselves, so far as the literary cvidence goes, though the archaeological cvidence takes Sramanism far back to Harappan civilization, which is regarded as non-Vedic in origin and outlook. There is no denying the fact that Jainism is humanistic in its approach and spiritualistic in its depth. An unbiased cye can look into it religious fervour and moral earnestness. These two clements arc so grcatly intertwined in it that onc is apt to confusc rcligion with morality and vice versa. The fact is that one cannot be redaccd to the other. In practice, though the two are closely associated, yet they arc quite distinguishable.Jainism subscribes to the view that "religion if taken seriously and rationally will be deeply moral; but it is not morality". The two are not identical. Thus it will not be contradictory to aver that a religious man will be necessarily moral, but a moral man may not be ncccssarily religious. In other words, religion is co-extensive with morality, but morality is not always co-cxtensive with religion. A man may be moral without being rcligious. All this shows that the realms of religion and morality arc thcoretically distinguishable. The Jaina faith vehemently criticises the vicw which identifies religion with personal and social morality, and which defines it mercly as "thc consciousness of the highest social values." The Jaina saints and sages have always exhorted us to look bcyond the merc moral nature of man to transcendental horizons of life, thereby justifying that social righteousness is not the be-all and end-all of human lifc. This is not to decry social morality, but to save religion from being identified with it, and to keep the domain of religion as quite distinct from that of morality. Side by side with the tendency of identifying religion with morality, there is witnessed another tendency of defining religion in theological terms, i.e. with reference to God, the creator of the universe. Since Jainism docs not uphold the idea of God as the creator, sustainer and destroyer of the world, the above definition does not bring forth the characteristic feature of religion. If this definition of religion is adhered to, Jainism, Buddhism, Samkhya, Yoga and Mimamsa are cxcluded without any justification. Now thc question ariscs : What constitutes the universal core of religion ? The qucstion can be answered by considering the utterances of the saints and mystices all over the world, in all cultures, religions, places and ages. Pratt rightly concludes that "religion is not so much theology as life; it is to be lived rather than reasoned about.”

·ü Religion is a transcendental spiritual experience which is permanent, trans-subjective, blissful, intuitive, supersensuous, infinite, incommunicable and ineffable. It is the non-conceptual state ofexistence whercin all differentiations disappear. "To be emptied of all empirical contents is the universal character of that experience." "What is left is the pure ego, the self itself, seeing itself as reflected in itself.” Brightman rightly remarks, "mystical experience is immediate, but can not be called immediate experience of God, it is rather an immediate experience of the self, which may be taken as a sign of the reality of God, provided philosophical thought finds this idea tanable." Thus the Jaina view of religion lays stress on realizing the transcendental nature of the self, which the individual feels as his own. This shows that theology does not find favour with Jainism, so is the case with theological definition of religion. It should be borne in mind that the present book, Samanasuttani is the central Book of Jainism: It is a compendium of Jaina teachings. It presents Āgamas in a nut-shell. It is as sacred as the Āganas themselves. It comprises the essence of Mahāvīra's philosophical thinking. Just as the Gitā, the Bible, the Dhammapada, the Koran and the like represent the teachings of Krishna, Christ, Buddha and Mohammed repectively, similari; the Samaņasuttar presents the teachings of Mahavira. Again just as the Gita is for Hinduism, the Bible is for Christianity, the Dhammapada is for Buddhism, the Koran is for Islam, similarly the Samaņasuttar stands for Jainism. It consists of 756 Prakrta Verses divided into fortyfour chapters dealing with the various aspects of Jainism. It is called Samaņasuttar, because it contains Suttas, delineated by the great Sramaŋa, Bhagavāna Mahāvira along with other Sramaņas (Saints) following the tradition of Mahavira. We have divided the Samanasuttar into two volumes. In the first volume, 335 Prakṣta Verses have been rendered into English. The rest of the Prakſta Verses (421) will be translated into English in the second volume. The Sūtras of the first volume deal with 1) the nature of self, 2) the goal of human pursuance, 3) the doctrine of Karma and transmigration, 4) the concept of spiritual awakening, value-knolwledge and ethico-spiritual conduct, 5) the house-holders way of life and 6) the concept of Arahanta and Siddha. (1) THE NATURE OF SELF: The Samanasuttar recognises that the self is the repository of exccllent characteristics. It is the supreme substance among the substances and the supreme principle among the principles (177). It deals with the nature of self from two perspectives (184), noumenal and phenomenal or transcen·iii dental and cmpirical, so as to bring home to us the totality of the self in its mundane and supermundanc aspects. The transcendental view represents the sclſ in its unadulterated state of cxistence, whereas the empirical view describes the self in its defilcd form. The former state is known as Siddha, while the latter one is called Sansar. It is to be borne in mind that these two states of self are metaphysically indistinguishable, though the karmic adjuncts crcalc distinctions between them. In other words, the empirical self is potentially transcendental, though this noumenal state of existence is not actualized at present, hence thc distinction is undeniable. In vicw of the metaphysical position upheld by the Jaina there are infinite selves, and thus cvcry mundanc sclf is potentially Siddha, and this Siddhahood needs bc actualized in thc interest of arriving at the supreme summit of religious cxpcricace. It is not idle to point out that though we are in the defiled form of existence from the beginningless past, the niscayanaya (transcendental vicw) reminds us of our spiritual magnificence and glory. It prompts the sullied sclf to behold its spiritual heritage. When the self has ascended to the pinnaclc of spiritual experience, the wavahāra-naya (empirical view) is of no significance for the aspirant. The syavahāra-naya which points to our slumbering state in the domain of spiritualism applies to our Savisar state, while the niscaya-naya which indicates our transcendental spiritual nature is applicable to Siddha state in us. To say that every empirical self is potentiallly divinc (Siddha) is to say that it is basically possessing infinite knowledge, infinite bliss and infinitc cnergy. Thus spiritual realization consists in the full manifestation of the cognitive, affective and conative potcncics inhercnt in the self. Let us now discuss the nature of self from the aforesaid perspectives. First, thc vyavahăra-naya tells us that the cmpirical self owns at least four prānas (one sense, one bala, life-limit and breathing) and at best ten prānas (five senses, threc balas, lifc-limit and breathing). The lowest in the grade of cxistcncc arc the oncsenscd souls. Thcy possess four prānas, namcly, sense of touch, bala of body, life-limit and brcathing, and they are of four kinds, namcly, carth-bodied, water-bodicd, fire-bodied, air-bodied and vegetablc-bodied selves. As we move higher on the ladder of biological existence, we have two-scnscd to five sensed selves having six, seven, eight, ninc and ten prānas respectivcly. We may point out in passing that it is only the five-scnscd human selves who are capablc of unfolding their potential divinity. In contradistinction to vyavaltāra-naya, the niscaya-naya points out that knowledge-consciousness, (jñāna-cetanā) is thc real prāņa of self. It is by virtuc of this that the self is distinguished from other substances. The noumcnal-view does not take any note of the ten prānas, but keeps its eyes fixed on the essential life of the self, namely, knowledge-consciousness.

·iv Secondly, the vyavahāra-naya recognizes empirical self as bound by material karnas (dravyu-kanna) and psychical karnas (bhāva- karma). Owing to the effects of Karma the self transmigratcs from onc body to another from one state of cxistence to the other. With karmic associations from beginningless time, the self is affected by the material objccts of the world and appears to possess inaterial qualities of colour, touch, taste, and smell. But the niscaya-naya which directs our attention to the real nature of the self proclaims that the self's intrinsic naturc can not be destroyed by the karma and it is devoid of any of the material qualities. The real self does not hanker after bodily acquisitions. Thirdly, according to the vyavahāra-naya, the self extends up to the limits of bodily dimensions on account of its narrowing and dilating characteristics because of the effect of karina, just as a lotus-hued ruby extends its lustre to the cup of milk, when placed in it, or just as a lamp throws its light to the extent of the space in which it is placed. Thc niscaya-naya propounds that the self is capable of extending to the entire lokākāśa. Fourthly, thc vyavahāra-naya tells us that the empirical self is the doer of material and psychical karmas. These two are so interconnected that one gives rise to the other. Subha (auspicious) and asubha (inauspicious) actions occasioned by śubha and aśubha psychical states are done by the empirical self. But the niscaya-naya expounds that in whatever deeds the self may get itself engaged in the world, they are not the representatives of the self in its pure, undefiled and transcendental nature. The self in its real nature is not the doer of material and psychical karmas, but it is the doer of transcendental states of knowledge and the like. When the empirical self rises to the transcendental plane of experience, it becomes the doer of pure actions devoid of attachment and aversion. Fifthly, in the eyes of vyavahāra-naya, the empirical self is the enjoyer of pleasure and pain. These are the results of karmic associations from beginningless time. But according to niscaya- naya, the self is capable of enjoying such happiness as is transcendental, born of the self, supersensuous, incomparable, infinite and indestructible. Lastly, the niscaya-naya regards the self as its own lord (prabhu). It is its own enemy and friend, it is not dependent on any other agency for its salvation. It is called svayambhū. It is a state of self-sufficiency which requires no other foreign assistance to sustain itself. It is itself the subject, the object, the means of its achievement; it achieves for itself, destroys the extraneous elements and is the support of its infinite potencies. Hence the self marifests its original nature by transforming itself into six cases; it is at once the nominative, the accusative, the instrumental, the dative, the abla-- tive, and the locative case. 1:

·(2) THE GOAL OF HUMAN PURSUANCE: The goal is described as the attainment of paramātman after one's passing through the state of antarātman and renouncing the state of bahiratman. The person who recognises that bodily senses are ultimate is called the perverted self; and the person in whom the acceptance of self as different from the body is without any doubt is called the awakened self, and the self devoid of all the Karmic taints is called the supreme self. And the supreme self is called the Deva, divine being (179). The paramātman is parama ātnian, the highest, infinite self. The bahirātman has awareness only of the physical body and its various accompaniments, the antarātman has developed spiritual awareness, but the paramātman attains to the highest realization of spiritual experience that passes understanding. In the state of paranrātman the empirical self is metamorphosed into transcedental self. In other words, the empirical self becomes universal self in the sense that it is now capable of intuiting all the objects of the world owing to the emergence of omniscience. In view of the fact of possessing omniscicence, it will not be contradictory to say that the ominscient being is all-pervading, and that all the objects are within him, since he is the embodiment of knowledge and all the objects are the objects of knowledge. The omniscient being neither accepts nor abandons, nor transforms the external objectivity, but only witnesses and apprehends the world of objects without entering into them, just as the eye sees the object of sight. The paramātman not only manifests infinite intuitive knowledge, but also experiences unalloyed bliss which is self-originated, supersensuous, unique, infinite and interminable. The correlate of infinite knowledge and bliss is infinite energy without which the former two can not be sustained. Thus we may say that the cognitive, conative and affective tendencies of the self find supreme satisfaction in the state of paramātman. It is of capital importance to point out that Jainism gives credence to the infinite plurality of paramātmans just as there is ontological pluralism of empericial selves. Every empirical self can become universal and there are as many universal selves as there are empirical selves without any contradiction. In Jaina terminology, everyjiva is potentially a Siddha and in Siddhahood self-individuation is sustained. Secondly, there is a different expression of the goal of human pursuance. According to this, the goal of human pursuance is the attainment of supreme peace or equanimity through spiritual awakening (Samyagdaršana), value-knowledge (Samyagjñāna) and ethico-spiritual conduct (Samyak-cāritra). The Samaņasuttan tells us that the person comprehends facts and values through knowledge, he believes in them by reason of spiritual awakening; he restrains the senses by virtue of ethico-spiritual conduct; and by austerity he is purified (209). Again, for the person who ·vi pursucs mcrc knowledge without conduct, who adopts the forms of a Aluni, (saint), without spiritual awakening and who performs austerily without concentration of mind-all that is of no conscqucncc (210). For the person who is not a spiri!ualist, valuc-knowledge does not grow in life. In the absence of valuc-knowicdge remarkabilities in ethico-spiriival conduc do not arisc. For the person who is devoid of conduct cmancipation from kannas is not possiblc. And for the person who is devoid of cmancipation from Karnas, suprcmc pcacc (cquanimity) in liſc docs not emerge (211). It is again said that knowicdge destitutc of action is of no consequence; action donc from ignorance is also of no conscqucncc (212). (3) DOCTRINE OF KARNIA AND TRANSMIGRATION: Wc have said above that the goal of human pursuance consisis in rcalizing the state of paramātman and the supreme peacc (cquanimity). This means that the goal is not something situated in a distant land, but it is the self in its veritable, digniſicd and ontological nature. In spitc of this basic oncness of nature, the empirical sclvcs differ from one another in respect of knowledge, prosperity, status and bodily make up, ctc. What is the cause of this diffcrcncc ? How to account for these perceptiblc distinctions among cmpirical sclvcs? The answer of the Jaina is that it is the beginningless material sahtle principle known as kanna that is responsible for the causc of <ifferences in the empirical sclves. This kanna has been exercising its limiting and crippling influence on thc cmpirical conscious principles from the beginningless past, thereby it has been obstructing the manifestation of their inherent cxccllcnccs. But it may be noted that however encumbered with karmic matter a self may be, it can not obstruct the manifestation of consciousness to the full, just as even the most dense cloud can not interrupt the light of thc sun to its farthest extreme. This material subtle principle known as draiya-kanna, and its psychical counterpart in terms of rāga and devşa is called bhāva-kamia. Karmas are of varied nature, but the fundamental kinds of kamma are eight in number-namely, knowledge-obscuring, intuition- obscuring, fceling-producing, delusion-producing, longevity- determining, body-making, status-determining and obstruction- generating karma. (1) Just as the curtain obstructs the knwoledge of things inside the room, so also the knowledge-obsucuring karma obstructs the expression of knowledge. (2) Just as a door-keeper does not allow persons to meet the king, etc, so also the intuition-obscuring karma does not allow apprehension of things. (3) Just as on licking honey from the sharp edge of a sword, the person enjoys honey as well as suffers pain, so also the feeling-producing kamma produces pleasures and pain in man. (4) Just as wine stupefies a person, so also the delusion-producing karma perverts the person. (5) Just as wooden fetters ·stop the movement of a person, so also the longevity-determining kanna obliges the soul to stay in a particular body. (6) Just as the painter produces different pictures, so also thç body-making karma makes different bodies. (7) Just as a potter makes earthen pots of different sizes, so also the status-determining karna determines status in society. (8) Just as a treasurer generales obstructions in giving money, etc. to others, so also the obstruction-generating karma causes handicaps in charity, in gains and in self-power. It is no doubt that the karma binds self to mundane existence. The Samaņasuttan tells us that somewhere the Jivas are subject to karmas, (psychc-physical impurities) and somewhere Karnas are subject to Jivas; as somewhere the money-lender is powerful and somewhere the debtor is powerful. Again it is said that when men choose the Karma, (action for karmic bondage) they are free; but in the rise of that bound karma, they become dependent, as when one climbs a tree, one is free; but when one. falls from it, one becomes dependent (choiceless). Now he question that arises is this: How the self is bound by Kama ? What are the causes that create Karmic bondage in the self? The answer of Samaņasuttar is that its actions (mental, bodily and vocal) polluted by passions that cause empirical bondage to the self. The passion-free actions do not bring about any mundane bondage whatsoever. The Samanasuttani tells us that in the person who is really involved in the world, the impure psychical states occur because of this involvemeni. From the impure psychical states the Karma (impure material particles) as such comes into being and from the Karma, his transmigration in the four grades of existence takes place. From the Jiva who has transmigrated to a grade of existence, the body arises and from the body senses come into being. By means of the senses, there is the seizing of the sense-objccts. By reason of that attachment and aversion occur (52 to 54). Thus, during the transmigration of Jiva, there arise in him psychical states of attachment and aversion, which are beginningless and endless or they are beginningless but having an end, because of his developing spiritual awakening, value- knowledge and ethico-spiritual conduct. SPIRITUAL AWAKENING, VALUE-KNOWLEDGE AND ETHICO-SPIRITUAL CONDUCT Spiritual awakening is the beginning of spiritual pilgrimage, and it is the foundation of magnificent edifice of liberation (219). Spiritual perversion acts as barricade to soul's true life. It is the root of all evils, the seed of the tree of Sarasāra (67). The person experiencing spiritual perversion becomes perverted in his attitude. Again, he does not like the virtuous path, ·viii as the person down with fever does not relish even the sweet juice (68). It poisons all our activities, so as to check the realisation of the Summum Bonum of life. Moreover it is responsible for the perversity of knowledege and conduct alike. So long as spiritual perversion is operative, all our efforts to witness the sun of selfs glory are bound to fail. Thus it is to be rooted out in the interest of rendering its unwholesome function null and void. In other words, spiritual awakening is to be attained, which in turn will make knowledge and conduct conducive to the attainment of supreme peace. It is only after the acquisition of spiritual awakening that the person attains the primary qualification for even marching towards emancipation from the wheel of misery. If spiritual perversion is at the root of worldly life and living, spiritual awakening is at the root of liberation. The Saniansuttan tells us that if the achievement of spiritual awakening is on the one side and the achievement of the three worlds is on the other, out of these two the achievement of spiritual awakening is undoubtedly better than that of the three worlds. (225). Even performing very severe austerities, persons devoid of spiritual awakening do not attain spiritual wisdom even in thousands and crores of years. (222). Just as a leaf of the lotus plant because of its own nature and constitution is not defiled by water, so also an awakened person bacause of his spiritual nature is not sullied by passions and sensuous attraction. (227). Rightness in knowledge and conduct is acquired through spiritual awakening. The spiritually awakened self considers his own self as his genuine abode and regards the outward dwelling places as artificial. He renounces all identification with the animate and inanimate objects of the world, and properly weighs them in the balance of his awakened spirit. Thus he develops a unique attitude towards himself and the world around him. The Samaņasuttari deals with the nature of spiritual awakening (Sanyagdarsana) from two points of view, namely Niscaya (transcendental) and Vyavahāra (empirical). The former regards Samyagdarsana as awakening of the transcendental self, whereas the latter regards it as the belief in the seven tattvas (Jiva, Ajiva, etc.) (220). There may be a tendency lo confuse spiricual awakening with moral and intellectual accomplishments. One may say that he who is intellectually enlightened and morally converted is spiritually awakened. How can a man after attaining to the fair height of intellcctual knowledge and moral upliftment be spiritually barren ? Though it is astonishing, yet it is regarded as a fact by the Jainas. The 'drava-lingi-muni' is an instance of this sort of life. No doubt, intellectual learning and moral conversions may facilitate spiritual awakening in certain selves, but this can not as a rule bring about the laller. A spiritually unawakened man may be an astutc intcllcctualist, a ·ix resolute moralist, but he will lack that spiritual quality by virtue of which he may be called a real saint, a seeker of spiritual truth, a person moving on the path of religion. Thus spiritual awakening is to be sharply distinguished from moral and intellectual accomplishments. Now the question is: What are the criteria of spiritual awakening ? Is there any way to judge the occurrance of spiritual awakening in the life of an aspirant? The Samanasuttar has given certain individual and social characteristics that accompany'spiritual awakening (Samyagdarsana). In general it may be said that the spiritually awakened self is without any iota of fear and pride. He is not frightened when worldly pleasures part company and troubles accompany him. Nor is he perturbed by the life hereafter. He has no fear of death, disease, accidents, insecurity, and of losing prosperity. Again he has comprehended the futility of pride, and consequently pride of learning, honour, family, caste, power, opulence, penance and body has been forsaken by him. Besides the spiritually awakened self develops certain individual characteristics in his own personality. First, he regards, without any doubt, kindness to all creatures as dharma and any injury to them as adharma. Secondly, he does not hanker after transient pleasures of the world. Thirdly, he dissociates himself from irrational and unscientific traditional beliefs. Besides, there are certain social characterisitics which emanate from the spiritually awakened being. First, he does not hate a meritorious being owing to certain diseased bodily conditions and the like. Secondly, he does not lay open the faults and weaknesses of others and does not publicize his own good deeds. Thirdly, if any body is constrained to deviate from the path of reighteousness, he re-establishes him in the right path. Fourthly, he evinces deep affection for those who are on the path of righteousness. And lastly, he propagates spiritual values by such means as are best suited to time and place. According to the Samaņasuttar that is value-knowledge by virtue of which spiritual principle is cognized, mind is curbed and soul is purified (252). Again that is value-knowledge by which the person becomes free from attachment, by which he is absorbed in the virtue and by which the ſceling of amity is engendered. (253) As regards ethico-spiritual conduct, the Samaņasuttari tells us that withdrawals from the imn.oral conduct and devoting one's self to the moral conduct is styled conduct from the empirical standpoint (263). But according to the transcendental standpoint when the sell is absorbed is his own sell, then that absorption in the highest sell is certainly transcendental conduct. The person who is devoid of all attachments and who is engrossed in the sclf apprehends and expericnces the self in its basic nature, certainly pursucs spiritual conduci (271). The person who is not disnosed to the ·x spiritual way of life but performs austerity and adopts vous acts unwisely (272). Having experienced the real self when the person translates into life, the renouncement of virtue and vice, he, then, attains suprcme pcacc (269). To be more clear, the vicious acts should be restrained through virtuous acts and the virtuous acts should be restrained through spiritual experience. The person should meditatc on his own virtuous and spiritual nature in this successive order (284). The Samansuttari tells us that having apprehended the self through the grace of spiritual teacher, one should meditatc on one's own self. Service of an experienced person and that of the spiritual teacher, avoidance of a value-ignorant person totally, fortitude, spiritual study, staying in seclusion, and reflection on thc meaning of sūtras (scriptures)- the group of all these is the means of equanimity (cmancipation and bliss). (290). (5) HOUSEHOLDER'S WAY OF LIFE: The Samansuttari tells us that for social growth and onc's own unfoldment only two paths (modes of life) have becn pronounced by the Arahantas, (the embodied spiritually perfect personalities). The traveller on the one path has been called Sramuna (saint), while the traveller on the other path has been called Sravaka (householder) (296). In the life of the householder two things, namely, offering of gifts and paying of reverence to ethico-spiritual personalities are prominent (297). The person who is occupied with five Aņuvratas (partial vows) and seven Sikşāvratas (educative vows) is a Srävaka (330 to 335) According to the Samaņasuttan man should subvert anger by peaceful disposition, subdue pride by modesty, overcome hypocrisy by simplicity and greed by contentment (136). This should be borne in mind that pain is not dear to oneself, having known this regarding all other Jivas (beings), one should give affection to all the Jivas (beings) adequately, And by reason of the equality with one's own self, one should keep sympathy with all of them (150). The non-emergence of attachment, etc. on the surface of self is non-violence. This has been said so in the scriptures. If their emergence occurs, that has been for certain styled violence by the Jina (spiritually victorious) (153). Onc may kill the Jivas (beings) and one may not kill them; but by the mere thought of killing them, there is bondage of Karma (material particles). This according to the transcendental point of view, is the sum and substance of Karmic bondage occuring in the Jivas (persons)(154). The person destitute of all possessions is always tranquil and joyful. Even the emperor'does not get at that final beatitude which the person destitute of all possessions allains. (145). Just as there is the iron hook for controlling the elephant and there is the moat for the protection of the city, so also the renunciation of possession is useful in restraining the senses and the restraint of senses is no doubt non-attachment. (146).

·(6 THE CONCEPT OF ARAHANTA AND SIDDHA The Samanasuttam tells us that Arahanta and Siddha are the supreme objects of devotion. They are subsumed under the category of Deva (divine being). Considered from the perspective of mystical realisation, Arahanta and Siddha stand at par. But as the former enjoys embodied liberation and the latter, disembodied one, it is averred that Siddha occupies a higher status. Notwithstanding this Arhantas are everywhere bowed first and Siddhas, next. But for this the argument adduced by the Jaina is this that it is through Arahuntas that we have been able to recognise Siddhas and it is through his preachings that supreme values have been made intelligible to us. Hence Arahanta is our supreme Guru (spiritual teacher) and the Guru is entitled to receive our preferential obesiance. Thus owing to the delivering of sermons for general beneficence, Arahanta is the perfect Guri and he is also the perfect Deva on account of the complete actualisation of the divinity potential in himself. It is through his medium that mystical life has been possible on earth. In consequence, he must have our highest gratitude and reverence. Thus the concept of Arahanta in Jainism plays a dual role : the role of the perfect Deva (divine being) and the role of the perfect Guru (spiritual teacher). And this is quite consistent with the vicwpoint of spiritual experience, and the consequent upliftment of mankind at large through preaching. Gurihood refers to the outward manifestation of intuitive experience, while Devanood signifies simply the inward spiritual realisation. Thus the concept of Arahanta: stands for the consistent identification of Devatva and Gunitva, of the inward experience and the outward expression. In the state of the Siddha, there is no outward representation of mystical experience, which, on the other hand, is integrally connected with the life of Arahanta. Because of this dual role, Arahanta is bowed first in preference to the Siddha who is simply the Deva on account of his being incapable of preaching Dhanna. Prof. A.N. Upadhye rightly remarks : "The magnanimous saint, the Jaina Tirhaikari, who is at the pinnacle of the highest spiritual experience is the greatest and idcal teacher ard his words arc of the highest authority:" This does not imply the belittlement of the Siddha, but simply the glorification of the Arahanta as the supreme Guni, Gunitva bcing his additional characteristic. Thcrc arc two kinds of Arahantas, namely, Tirthanikara and non Tirthaikaru The distinction between the two is this that the former is capable of prcaching and propagating religious doctrines in order to guide the mundanc souls immersed in the life of illusion and his scrmons are propcıly vorded by the Ganadharas, while thc latter is not the propounder of religious faith or principles, bui silcntly enjoys simply the sublimity of ·xii mystical experience. It is to be bome in mind that the word 'Arahanta' in the Namokara Martra should be regarded as referring to the Tinhankara, In Jaina texts, though Arahanta and Siddha are styled 'God', yel, as Dr. Upadhye says, "neither Arahanta nor Siddha has on him the responsibility of creating supporting and destroying the world. The aspirant receives no boons, no favours, and no curses from him by way of gifts from the divinity. The aspring sculs pray 10 him, worship him and mcdirale on him as an example, as a model, as an ideal that they too might reach the same status. Bui it should not be forgotten that unified, singleminded devotion to Arahantas or Siddhas accumulates in the self the Punya (asupicious Karma) of the highest kind, which as a natural consequence, brings forth material and spiritual bencfits, Samantabhadra observes that the adoration of Arahanlas occasions great heap of Punya (asupicious Karma). He who is devoted to him realises prosperity and be who casts asperions, sinks to perdition; in both these the Arahania is astonishingly indifferent. The aspirant, therefore, should not breathe in the despondency for the aloofness of God (Arahania and Siddha). Those who are devoted 10 him arc automatically elevated. (The ultimate responsibility of emancipating oneself from the turmoils of the world falls upon one's own undivided efforts, upon the integral consecration of energies to the attainment of divine life. Thus every soul has the right to become paramäiman (Supreme Self) who has been conceived 10 be the consummate realisation of the divine potentialitics, Arahantas are consummate mystics. They Icad a life of super-moralism, but not of a-moralism, It is inconceivable that the Arahania Who have attained supremacy on account of the realisation of perfect Ahimsa may in the least pursue an ignoble life of Himsā, a life of vice. He is no doubt beyond the category of virtue and vice, good and evil Punya and Papa, auspicious and inauspicious psychical states, Yet he may be pronounced to be the most vinuous soul though the pursuit of virtuous life is incapable of binding him to the cycle of life and death. Samantabhadra ascribes inconceivability to the mental, vocal and physical actions of Arahanta, since they are neither impelled by desire nor born of ignorance. Whatever issues from him is potent enough to abrogate the miseries of the tormented humanity. Hundreds of souls get spiritually converted and forsaking their perverted attitude towards life. His presence is supremely enlightening. Even his body causes amazement to Indra in spite of his beholding it with 2 thousand eyes. Since he has transcended the limited human nature and is revered and worshiped even by celestial beings, he is the supreme Atman. Thus he is the embodiment of mystical virtues, and is the spitirual leader of society. He is beyond attachment, aversion and infatuation, and consequently, he is absolutely dispassionate: By virtue of his intuitively apprehending the nature of reality, all his doubts have been ·xiii resolved. By reason of his self-realisation, he has transcended the dualities of friends and enemies, pleasure and pain, praise and censure, life and death, sand and gold. The Arahanta is the omniscient being. He therefore, neither accepts nor abandons, nor transforms the external objectivity, but only witnesses and apprehends the world of objects without entering into them, just as the eyes see objects of sight. The knowledge which is independent, perfect, immaculate, intuitive and extended to infinite things of the universe may be identified with bliss on account of the absence of discomposure arising from the knowledge which is dependent, imperfect maculate. mediate and extended to limited things. In other words, the consciousness of the Arahanta is not only omnipotent and intuitive but also blissful. Bliss is naturally consequeni upon the destruction of the undesirable and accomplishment of the desirable. Thus the Arahanta experiences unprecendented bliss which originates from the innermost beings of self and which is supersensnous, unique, infinite and interminable. We may conclude by saying that the cognitive, conative and affective tendencies of the Arahanta revcal their original manifestation in his supreme mystical experience, which is ineffable and transcends ali the similies of the world. In preparing this English translation of the Samaņasuttan Vol. 1 the text of the Samaņasuttaṁ published by the Sarva Seva Samgha; Varanasi in 1975 has been utilised, for which I express my thankfulness to the Sarva Seva Samgha. I am grateful to Shri S.N. Joshi, Department of English, Sukhadia University Udaipur for going through the English translation and giving valuable suggestions. My thanks are due to my wife, Smt. Kamla Devi Sogani for correcting the proofs of the Prakşta Gathās with interest and zeal. I offer my sincere thanks to Shri D.R. Mehta. Secretary, Praksta Bharati. Academy and to Mahopadhyaya Shri Vinay Sagarji, Director, Prakſla Bharati Academy who evinced a keen interest in bringing out this English translation of the Samaņasuttań, Vol. 1. Kamal Chand Sogani Formerly Professor of Philosophy Department of Philosophy Sukhadia University Udaipur. 28.5.93 ·DIACRITICAL MARKS . Vowels अ आ इ ई उ 1.- IS 10 a a u ऋ ए ओ औ r ai ० au: Consonants क ख ग घ Po k kh g gh n च छ ज झ C ch j jh ri ट् ठ. ड् द ण th थ् d. द्. dh धु त् n" न् t th d . dh n प ब् भ म् p फ ph र b bh m य ल व y r स् ह S. no h (अनुस्वार) : (विसर्ग) m h

·समणसुत्तं
भाग-१
Samanasuttam
Vol-1
(Text and English Translation)

·१. मङ्गलसूत्र १. णमो अरहताणं। णमो सिद्धाणं णमो आयरियाणं। णमो उवज्झायाणं। णमो लोए सव्वसाहूणं॥१॥ २. एसो पंचणमोक्कारो, सव्वपावप्पणासणो। मंगलाणं च सव्वेसिं, पढम हवइ मंगलं॥२॥ ३-५. अरहंता मंगलं। सिद्धा मंगलं । साहू मंगलं। केवलिपण्णत्तो धम्मो मंगलं॥३॥ अरहता लोगुत्तमा। सिद्धा लोगुत्तमा । साहू लोगुत्तमा। केवलिपण्णत्तो धम्मो लोगुत्तमो॥४॥ अरहते सरणं पव्वज्जामि। सिद्धे सरणं पव्वज्जामि। साहू सरणं पव्वज्जामि। केवलिपण्णत्तं धम्म सरणं पव्वज्जामि॥५॥ ६. झायहि पंच वि गुरवे, मंगलचउसरणलोयपरियरिए। णर-सुर-खेयर-महिए, आराहणणायगे वीरे॥६॥ समणसुत्तं - भाग १ ·1. Of Auspiciousness 1. 2 3. 4 Obeisance to Arahaptas ( embodied spiritually perfect personalities). Obeisance to Siddhas (disembodied spiritually perfect souls). Obeisance to Ācāryas (propagators of ethico-spiritual values). Obeisance to Upādhyāyas (teachers of ethico-spiritual values). Obeisance to all the Sadhus (pious personalities) in the world. This five-fold obeisance is the destroyer of all the vices and (so) among all the (types of) auspiciousness (this) becomes the fore-most auspiciousness. Arahantas are auspicious. Siddhas are auspicious. Sadhus are auspicious. Dharma ( ethico-spiritual values ) preached by the omniscient is auspicious. Arahantas are excellent in the world. Siddhas are excellent in the world. Sådhus are excellent in the world. Dharma (ethico-spiritual values) preached by omniscient is excellent in the world. I resort to the shelter of Arahantas. I resort to the shelter of Siddhas. I resort to the shelter of Sadhus. I resort to the shelter of the Dharma (ethico-spiritual values) preached by the omniscient. Meditate on the five holy teachers(spriritual pilars) who are permeated with spiritual energy, who are auspicious, who are the shelters in the four grades of existence, who have adorned the world, who are the supreme objects of devotion, and who have been adored by the human and celestial beings along with the Vidyādharas ( human beings moving in the sky by means of supernormal powers), 5. 6. Samaņasuttam-Vol. I 3 ·७. घणधाइकम्ममहणा, तिहुवणवरभव्व-कमलमत्तंडा। अरिहा अणंतणाणी, अणुवमसोक्खा जयंतु जए॥७॥ ८. अठविहकम्मवियला, णिट्ठियकजा पणट्ठसंसारा। दिट्ठसयलत्थसारा, सिद्धा सिद्धिं मम दिसंतु॥८॥ ९. पंचमहव्वयतुंगा, तक्कालिय-सपरसमय-सुदधारा। णाणागुणगणभरिया, आइरिया मम पसीदंतु॥९॥ १०. अण्णाणघोर तिमिरे, दुरंततीरम्हि हिंडमाणाणं। भवियाणुजोययरा, उवज्झाया वरमदिं देंतु॥१०॥ ११. थिरधरियसीलमाला, ववगयराया जसोहपडिहत्था। बहुविणयभूसियंगा, सुहाई साहू पयच्छंतु ॥११॥ १२. अरिहंता, असरीरा, आयरिया, उवज्झाय मुणिणो। 'पंचक्खरनिप्पण्णो, ओंकारो पंच परमिट्ठी॥१२॥ ४ समणसुत्तं - भाग १ ·7. May the Arahantas who are the annihilators of the dense obscuring Karmas (psycho-physical impurities), who are like the sun for the lotus of releasable souls existent in the three worlds, who possess infinite knolwedge and also experience unique bliss, be victorious in the world. 8. May the Siddhas who are devoid of eight Karmas (psychophysical impurities) by whom all the purposes have been accomplished, by whom ( their own) reincarnations in the world have been put to an end, by whom the essence of all the substances has been known, show me the path to liberasion. 9. May the Ācāryas who have acquired exalted position by observing five Mahāvratas (complete vows), who possess contemporary knowledge of their own faith and that of others and who have been saturated with diverse clusters of virtues, do good to me. 10. May the Upadhyāyas who are the illuminators of the mundane souls wandering in the dense darkness of ignorance which is difficult to cross, impart supreme understanding (to me). 11. May the Sādhus who abound in glory, by whom the garland of virtues has been steadily sustained, by whom attachment has been cast aside and by whom the parts of the body have been adorned with immense modesty, bestow happiness on me. 12. Arahantas, Asariras (Siddhas), Ācāryas, Upādhyāyas and Munis are the five holy personalities ( spiritual pillars ). Omkāra has emerged from the first letters (A + A + A + U + M) of the five holy personalities. Kamas which abscure the nature of self. The eight types of Karmas are: (1) Knowiedge-obscuring (2) Intuition-obscuring (3) Fecling-producing, (4) Dclusion-producing, Continued from page 2. (5) Longevity-determining, (6) Body-making, (7) Status-determining and (8) Obstruction - generating (1-2) That which obscures knowledge and intuition. (3) That which holds up natural biiss and produces pleasure and pain. (4) That which obstructs spiritual awakening and ethico-spiritual conduct. (5) That which determines the period of stay of self in a particular body. That which is responsibic for the making of a particular body (7) That which determines status in society. (8) That which causes handicaps in charity, in gains and th self-portr. 2 Samagasuttam-Voir 5 ·१३ उसहमजियं च वंदे, संभवमभिणंदणं च सुमइंच। पउमप्पहं सुपासं, जिणं च चंदप्पहं वंदे॥१३॥ १४. सुविहिं च पुप्फयंतं, सीयल सेयंसं वासुपुज्जं च। विमलमणंत-भयवं, धम्म संतिं च वंदामि॥१४॥ १५. कुंथु च जिणवरिद, अरं च मल्लिं च सुव्वयं च णमि। वंदामि रिट्ठणेमि, तह पासं वड्ढमाणं च ।।१५।। १६. चंदेहि णिम्मलयरा, आइच्चेहिं अहियं पयासंता। सायरवरगंभीरा, सिद्धा सिद्धिं मम दिसंतु॥१६॥ २. जिनशासनसूत्र १७. जमल्लीणा जीवा, तरंति संसारसायरमणंतं। तं सव्वजीवसरणं, गंददु जिणसासणं सुइरं॥१॥ १८. जिणवयणमोसहमिणं, विसयसुह-विरेयणं अमिदमयं । जरमरणवाहिहरणं, खयकरणं सव्वदुक्खाणं॥२॥ अरहंतभासियत्थं, गणहरदेवेहिं गंथियं सम्म। पणमामि भत्तिजुत्तो, सुदणाणमहोदहिं सिरसा ॥३॥ २०. तस्स मुहुग्गदवयणं, पुव्वावरदोसविरहियं सुद्धं । आगममिदि परिकहियं, परिकहियं, तेण दु कहिया हवंति तच्चत्था॥४॥ ६ समणसुत्तं - भाग १ ·13. I adore the spiritually victorious (1) Řşabha, (2) Ajita, (3) Sambhava, (4) Abhinandana, (5) Sumati, (6) Padmaprabha and (7) Supārsva. And I adore the spiritual victor, (8) Candraprabha. 14. I venerate the divine (9) Suvidhi or Puspadanta (10) Sitala, (11) Sreyānsa, (12) Vāsupujya, (13) Vimala, (14) Ananta, (15) Dharma amd (16) Santi. 15. I reverence the spiritually perfect (17) Kunthu, (18) Ara, (19) Malli (20) Suvrata, (21) Nami, (22) Ariştanemi, (23) Pārsva and (24) Vardhamāna. (These are the twenty-four Tirthamkaras (spiritually perfect personalities and disseminators of spiritual wisdom). 16. May the Siddhas who are more transparent than the moons, who are more illuminating than the suns, who are more profound than the oceans, show me the path to liberation. (2) Of the law of Jina (Spiritually Victorious) 17. 18. 19, Since the Jivas ( persons ) absorbed in the law of Jina (spiritually victorious) cross the infinite ocean of transmigratory existence, may that law of Jina which is the refuge of all beings flourish perpetually. The medicine of the law of Jina (spiritually victorious ) is full of nectar, is the eliminator of sensuous pleasures, is the destroyer of the disease of old age and death and is the annihilator of all the sufferings. The meaning revealed by the Arahanta (embodied spiritually perfect personality) has been properly worded by the Gañadharas (chief disciples of the Arahanta ). So by bowing my head with devotion I make obeisance to the ocean of (worded) scriptural knowledge. Utterances which have issued from the mouth of Arahanta {embodied spiritually perfect personality ) are free from inconsistency. Therefore, they are congruous. That is why those utterances have been styled 'Agama'. And in the Āgama Reals have been delineated. 20. Samanasuttam-Vol. I 7 ·२१. जिणवयणे अणुरत्ता, जिणवयणं जे करेंति भावेण। अमला असंकिलिट्ठा, ते होंति परित्तसंसारी॥५॥ २२. जय वीयराय! जयगुरु! होउ मम तुह पभावओ भयवं! भवणिव्वेओ मग्गाणुसारिया इट्ठफलसिद्धी॥६॥ २३. ससमय-परसमयविऊ, गंभीरो दित्तिमं सिवो सोमो। गुणसयकलिओ जुत्तो, पवयणसारं परिकहेउं॥७॥ २४. जं इच्छसि अप्पणतो, जं च ण इच्छसि अप्पणतो। तं इच्छ परस्स वि या, एत्तियगं जिणसासणं॥८॥ ३. संघसूत्र २५. संघो गुणसंघाओ, संघो य विमोचओ य कम्माणं। दसणणाणचरित्ते, संघायंतो हवे संघो॥१॥ २६. रयणत्तयमेव गणं, गच्छं गमणस्स मोक्खमग्गस्स। संघो गुणसंघादा, समयो खलु णिम्मलो अप्पा॥२॥ ८ समणसुत्तं - भाग १ A ·21. 22. Persons who are engrossed in the utterances of Jina (spiritually victorious ) and who follow them with interest, become dirtless and unperturbed and also they become the holders of only limited transmigratory existence. O dispassionate one! O holy teacher of the world! O Lord! Salutation (to you). ( My desire is that) for me, by virtue of your effectiveness, there should come into being detachment from the worldly life, the following of the right path and the accomplishment of the intended result. He who is the knower of his own faith and that of the others, who is profound, resplendent, benevolent, tranquil and who has been endowed with hundreds of virtues, is capable of delivering the essence of the doctrine (preached by the Arahantas). Whatever you desire from yourself (for yourself) and whatever you do not desire from yourself ( for yourself), desire that for others and ( do not desire that for others). This much is the law of Jina. 23. 24. (3) Of Samgha (Order of Householder and Non-householder) 25. Verily, the Sangha ( order of householder and nonhouseholder) is the confluence of (mystico-moral) virtues. (The consequence of this is that) it becomes the annihilator of Karmas (filth attached to the soul). Again, the Samgha incorporating spiritual awkening, value - knowledge and ethico - spiritual conduct in the life of the individual is the Samgha in real spirit. 26. Verily, a triad of three Jewels, namely, spiritual awakening, value-knowledge and ethico-spiritual conduct is styled 'Gana' (the assemblage of pious personalities). The (group of) means of moving towards the path of equanimity has been called 'Gaccha' (the group of disciples of an Acārya). Truly, the Samgha ( order of householder and non-householder) is the confluence of (mystico-moral) virtucs. And rcally, the pure soul is identical with the equanimous state of mind. 9 Samaņasuttar-Vol. 1 ·२७. आसासो वीसासो, सीयघरसमो य होइ मा भाहि। अम्मापितिसमाणो, संघो सरणं तु सव्वेसिं॥३॥ २८. नाणस्स होइ भागी, थिरयरओ दंसणे चरित्ते य। धन्ना गुरुकुलवासं, आवकहाए न मुंचंति॥४॥ २९. जस्स गुरुम्मि न भत्ती, न य बहुमाणो न गउरवं न भयं। न विलज्जा न वि नेहो, गुरुकुलवासेण किं तस्स ? ॥५। ३०-३१ कम्मरयजलोहविणिग्गयस्स, सुयरयणदीहनालस्स। पंचमहव्वयथिरकण्णियस्स, गुणकेसरालस्स॥६॥ सावगजणमहुयरपरिवुडस्स, जिणसूरतेयबुद्धस्स। संघपउमस्स भई, समणगणसहस्सपत्तस्स ॥७॥ ४. निरूपणसूत्र ३२. जो ण पमाणणयेहिं, णिक्खेवेणं णिरिक्खदे अत्थं। तस्साजुत्तं जुत्तं, जुत्तमजुत्तं च पडिहादि॥१॥ ३३. णाणं होदि पमाणं, णओ वि णादुस्स हिदयभावत्थो। णिक्खेओ वि उवाओ, जुत्तीए अत्थपडिगहणं॥२॥ ३४. णिच्छयववहारणया, मूलभेया णयाण सव्वाणं। णिच्छयसाहणहेडं, पज्जयदव्वत्थियं मुणह॥३॥ १० समणसुत्तं - भाग १ ·27. 28. 29. 30&31. The (Sramaņa) Samgha ( order of saints) is the assurance, the consolation (and) the refuge of all beings. (It) is (providing mental calmness) like an air-conditioned house and is ( affectionate) like parents. Do not, therefore, be frightened. He (who continues to be the member of the Saṁgha) is the partaker of knowledge and he is more established than others in spiritual awakening and cthico-spiritual conduct. Blessed are the persons who never leave the company of a spiritual teacher throughout their lives. For him who keeps no devotion for the Guru ( spiritual teacher), has no reverence for him, takes no pride in him, experiences no awe of him, ſeels no modesty in his presence, and who maintains no affection for him, what is the sense of his remaining with the Guru? Having remained above the waters of Karmic dust, having long stalk of scriptural jewel, possessing the steady pericarp of five Mahāvratas ( complete vows), holding association with the pollen of virtues, having been surrounded by the black bce of householders, having bloomed through the resplendent sun of Jina (spiritually victorious) and having thousand petals of Sramaņas (saints), may the lotus of Saṁgha bloom. (4) Of exposition To him who does not look at the objcct through Pramāņa(the means of valid Knowledge), Naya ( the Standpoint) and Nikṣepa ( the use of words for expressing the objects), the false object seems true and the true onc sccms false. Now, Knowledge is Pramāņa ( the means of valid knowledge); Knower's (objective) view in mind is certainly Naya ( the doctrine of standpoint); method of knowing (through language) is undoubtedly Nikscpa (the doctrine of the use of words for expressing objects). Thus the comprehension of objects takes place through these means. There are two basic divisions of all the Nayas, namely, Niscayanaya ( transcedental standpoint), and Vyavahāranaya (empirical standpoint). Know thc Dravyārthikanaya (standpoint of substance) and Paryāyārthikanaya (standpoint of modification) as the means of arriving at the Niscayanaya (transcendental standpoint) 32. 33. 34. Samanasuttam-Vol. I 11 ·३५. जो सिय भेदुवयारं, धम्माणं, कुणइ एगवत्थुस्स। सो ववहारो भणियो, विवरीओ णिच्छयो होइ॥४॥ ३६. ववहारेणुवदिस्सइ, णाणिस्स चरित्तं दसणं णाणं। ण वि णाणं ण चरित्तं, न दंसणं जाणगो सुद्धो॥५॥ ३७. एवं ववहारणओ, पडिसिद्धो जाण णिच्छयणयेण। णिच्छयणयासिदा पुण, मणिणो पावंति णिव्वाणं॥६॥ ३८. जह ण वि सक्कमणज्जो, अणज्जभासं विणा उगाहेडं। तह ववहारेण विणा, परमत्थुवएसणमसक्कं ॥७॥ ३९. ववहारोऽभूयत्थो, भूयत्थो देसिदो दु सुद्धणओ। भूयत्थमस्सिदो खलु, सम्माइट्ठी हवइ जीवो॥८॥ ४०. निच्छयमवलंबंता, निच्छयतो निच्छयं अजाणंता। नासंति चरणकरणं, बाहिरकरणालसा केई॥९॥ ४१. सुद्धो सुद्धादेसो, णायव्वो परमभावदरिसीहिं। ववहारदेसिदा पुण, जे दु अपरमे ट्ठिदा भावे॥१०॥ १२ समणसुत्तं - भाग १ ·35. That which, at any moment, adopts an outlook of differentiation in the characteristics of an undiſfcrentiated object is styled Vyavahāranaya ( cmpirical standpoint). Contrary to this is the Niscayanaya ( transcendental standpoint). 36. It is propounded by the Vyavahāranaya (empirical standpoint) that spiritual awakening, value knowledge, and ethico-spiritual conduct are the differentiated characteristics of the enlightcned person. But it is proclaimed by the Niscayanaya (transcendental standpoint) that there is neither spiritual awakening, nor value- knowledge, nor chicospiritual conduct in the cnlightened person. From the undifſerentiated view point, he is only the pure knower. 37. In this way, ( the ultimateness of Vyavahāranaya (cmpirical standpoint) has been denied by the Niscayanaya (transcendental standpoint). Know this. And the saints who have depended on the Niscayanaya (transcendental standpoint) attain supreme peace. 38. Just as an ordinary man can not be taught without the language of the masses, so also no body can be communicated the knowledge of the highest reality without the use of Vyavahāranaya (cmpirical standpoint). 39. Suddhanaya (transcendental standpoint) has been proclaimed true and Vyavahāranaya (empirical standpoint) has been proclaimed false, The person who has depended on the transcendental standpoint certainly becomes spiritually awakened. 40. Some persons, though depending upon the Niscayanaya (transcendental standpoint), yet not knowing thc Nis: cayanaya authentically become slack in cxternal conduct. Thus, they annul (thc importance of ) a!! moral performan- CCS. 41. The instruction of thc Transcendental (nature of the soul) has been styled transcendental standpoint. This transcendental standpoint should be made intclligible by the realisers of the highest spiritual cxpcricncc. But persons who have stuck in sensuous cxpcrience have alonc bccn preached through Vyavahāranaya (cmpirical standpoint). 13 Samaņasuttam-Vol. I ·४२. निच्छयओ दुण्णेयं, को भावे कम्मि वट्टई समणो। ववहारओ य कीरइ, जो पुव्वठिओ चरित्तम्मि॥११॥ ४३. तम्हा सव्वे वि णया, मिच्छादिट्ठी सपक्खपडिबद्धा। अन्नोन्नणिस्सिया उण, हवंति सम्मत्तसन्भावा।।१२॥ ४४. कजं णाणादीयं, उस्सग्गाववायओ भवे सच्चं। तं तह समायरंतो, तं सफलं होइ सव्वं पि।।१३।। ५. संसारचक्रसूत्र ४५. अधुवे असासयम्मि, संसारम्मि दुक्खपउराए। किं नाम होज्ज तं कम्मयं, जेणाऽहं दुग्गइं न गच्छेज्जा ? ॥१॥ ४६. खणमित्तसुक्खा बहुकालदुक्खा, पगामदुक्खा अणिगामसुक्खा। संसारमोक्खस्स विपक्खभूया, खाणी अणत्थाण उ कामभोगा॥२॥ ४७. सुटुंवि मग्गिज्जतो, कत्थ वि केलीइ नत्थि जह सारो। इंदिअविसएसु तहा, नत्थि सुहं सुठ्ठ वि गविटुं॥३॥ ४८. नरविबुहेसरसुक्खं, दुक्खं परमत्थओ तयं विति। परिणामदारुणमसासयं च जं ता अलं तेण॥४॥ ४९. जह कच्छुल्लो कच्छं, कंडूयमाणो दुहं मुणइ सुक्खं। मोहाउरा मणुस्सा, तह कामदुहं सुहं बिंति ॥५॥ समणसुत्तं - भाग १ ·42. 43. Which Sramaņa ( saint) remains in what mental state is difficult to be known in an authentic manner. The Sramaņa (saint) who is already established in conduct is alone preached from the Vyavahāranaya (empirical standpoint) So all the Nayas (standpoints ) which have been limited by their own exclusive view-point are expressive of unauthentic views. But Nayas which have depended on one another are expressive of authentic nature of things. That which is knowledge, etc. is duty. That duty is right as a general rule and an exception (made in certain specific situations) to the general rule of duty is also right. If an individual performing the duty gocs in that wav then, for him that duty as well as all other duties become meaningful, (since they occasion the fruit of Ahimsā (non-violence) and Samatā (equanimity). 44. (5) Of Transmigration 45. 46. 47. In this world which is mysterious, extensive, distressful, perishable and impermanent, (let me know) which indeed is that action by the performance of which I may not transmigrate to the defiled state of existence? Sensuous pleasures are undoubtedly the mine of misfortunes. (They) are pleasureful for a moment, (and) painful for a long time; (they) are much painful (and) very little pleasureful; (thcy) are opposed to the pleasures of the world and happiness of liberation. Just as in the plantain Irce there is no where any substance (stem to be seen) in spite of its being searched well, so also thcrc is no (experience of) happiness in sensuus objects cven iſ it has been investigated ihoroughly. Enlightened persons proclaim even tic long lasting pleasure of the lord of gods and men 10 be suffering, sincc that is uneven and impermanent in outcomc. So, it is of no use. Just as an itchy (person) scratching himself regards that suffering (caused by itching) as pleasure, so also the infatuated persons consider suffering caused by desire to be pleasure. 48. 19. Sananasultan-Vol. 1 15 ·५०. भोगामिसदोसविसन्ने, हियनिस्सेयसबुद्धिवोच्चत्थे। बाले य मन्दिए मूढे, वज्झई मच्छिया व खेलम्मि॥६॥ ५१. जाणिज्जड़ चिन्तिज्जड़, जम्मजरामरणसंभवं दुक्खं। न य विसएसु विरज्जई, अहो सुबद्धो कवडगंठी॥७॥ ५२-५४. जो खलु संसारत्थो, जीवो तत्तो दु होदि परिणामो। परिणामादो कम्म, कम्मादो होदि गदिसु गदी॥८॥ गदिमधिगदस्स देहो, देहादो इंदियाणि जायते। तेहिंदु विसयग्गहणं, तत्तो रागो वा दोसो वा॥९॥ जायदि जीवस्सेवं, भावो संसारचक्कवालम्मि। इदि जिणवरेहिं भणिदो, अणादिणिधणो सणिधणो वा॥१०॥ ५५. जम्मं दुक्खं जरा दुक्खं, रोगा य मरणाणि य। अहो दुक्खो हु संसारो, जत्थ कीसन्ति जंतवो॥११॥ ६. कर्मसूत्र ५६. जो जेण पगारेणं, भावो णियओ तमनहा जो तु। मन्नति करेति वदति व, विप्परियासो भवे एसो॥१॥ ५७. जं जं समयं जीवो आविसइ जेण जेण भावेण । सो तंमि तंमि समए, सुहासुहं बंधए कम्मं ॥२॥ समणसुत्तं - भाग १ ·52. 50. The ignorant, dull and foolish person who is absorbed in the vice of craving for sensuous enjoyments, who is of perverted mind in regard to prosperity and spiritual upliftment is bound by Karmas (psycho-physical impurities), just as a fly is caught in phlegm. (Though) the suffering greatly caused by birth, old age and death is apprchcndcd and contemplatcd, yet onc is not able to detach oneself from the sensual plcasures. Oh! the knol of hypocrisy has bccn ticd strongly. S21054, In the person who is really involved in thc world, the impure psychical states occur because of this involvement). From the impure psychical slates thc Karma (impure malerial particles) as such comes into being and from thc Karma (his) transmigration in thc (four) grades of cxistcncc takes placc. From thc Jiva who has transmigrated 10 a grade of existence, the body arises and from thc body scnscs comc inlobcing. By mcans of the scnscs, there is the scizing of the scnsc-objccis. By rcason of that altachment and aversion occur. Thus, during the transmigration of Jiva, there arise in him psychical statcs(of altachment and avcrsion) which are beginningless and cndless or (thcy) arc ( hcginningless) (and) having an end(bccause of his developing spriritual awakening, valuc- knowlcdgc and cthico-spiritual conduci). This has been pronounced by thc Arahantas ( embodied spiritually perfect personalitics). Birth is suffering; old agc is suſſering; discascs and dcaths arc suffering. Oh! thc mundanc cxistcncc as such where the Jivas arc unhappy is suffering. (6).Or Karma (Filth attached to the soul) 56. Through somc (rcſcctive-intuitive) mcthod (adopted by the Ācāryas), a mcntal stalc has becn fixed ( for the occurrence of Kārmic bondage), iſ the person accepts, stalcs and cmploys is otherwisc, then, this (incompatibility) is the perverscncss of his mind. 57. Whenever the Jiva (person) gets associated with whatever psychical statcs, hic binds (accordingly) the auspicious and inauspiocinus Karmas (matcrial particles) at that time. 55. Samanasultan-Vol. I ·५८. कायसा वयसा मत्ते, वित्ते गिद्धे य इत्थिसु। दुहओ मलं संचिणइ, सिसुणागु व्व मट्टियं ॥३॥ ५९. न तस्स दुक्खं विभयन्ति नाइओ, न मित्तवग्गा न सुया न बंधवा। एक्को सयं पच्चणुहोइ दुक्खं, कत्तारमेव अणुजाइ कम्मं॥४॥ :- ६०. कम्मं चिणंति सवसा, तस्सुदयम्मि उ परव्वसा होति। रुक्खं दुरुहइ सवसो, विगलइ स परव्वसो तत्तो॥५॥ ६१. कम्मवसा खलु जीवा, जीववसाई कहिंचि कम्माइं। कत्थइ धणिओ बलवं, धारणिओ कत्थई बलवं॥६॥ ६२. कम्मत्तणेण एक्कं, दव्वं भावो त्ति होदि दुविहं दु। पोग्गलपिंडो दव्वं, तस्सत्ती भावकम्मं तु॥७॥ ६३. जो इंदियादिविजई, भवीय उवओगमप्पगं झादि। कम्मेहिं सोण रंजदि, किह तं पाणा अणुचरंति ॥८॥ ६४-६५. नाणस्सावरणिज्जं, दसणावरणं तहा। वेयणिज्जंतहा मोहं, आउकम्मं तहेव य॥९॥ नामकम्मं च गोयं च, अंतरायं तहेव य। एवमेयाई कम्माई, अठेव उ समासओ॥१०॥ ६६. पड-पडिहार-सि-मज्ज, हड-चित्त-कुलाल-भंडगारीणं। जह एएसिं भावा, कम्माण वि जाण तह भावा।।११।। समणसुत्तं - भाग १ ·58. If anybody is arrogant in bodily and vocal activity and is attached to wealth and (lustful) women (or men), he gathers the Kārmic filth from both the sides, as the young serpent gathers the soil (from both the sides-mouth and body). 59. Neither relations, nor kindreds, nor friends, nor sons share his (man's) suffering. He himself alone experiences suffering. (True it is that Karma (Kärmic bondage) follows the door only. 60. (When men) choose the Karma (action for Kārmic bondage) (they) are free; but in the risc of that (bound) Karma, (they) become dependent, (as when one ) climbs a trec, one is frec; (but when) one falls from it, one becomes dependent (choiceless). 61. (Somewhere) the Jivas are subject to Karmas (psycho-physical impurities) and somewhere Karmas are subject to Jivas; (as) somewherc the money-lender is powerful and somewhere the debtor is powerful. 62. By reason of general Karmaness ( possessed by the Karmas) Karma is of one kind. Again, Karma is also of two kinds: Dravya (material) Karma and Bhāva (psychical) Karma. The collection of Kārmic material particles is Dravya (material) Karma and its (psychical) force is Bhāva (psychical) Karma. 63. Having been the conqueror of senses and the like, the person who meditates on the soul-consciousness is not coloured by Karmas. (If this is so) why the Prāņas( vital limiting forces) will follow him ? 64-65. Knowledge-obscuring and intuition-obscuring Karma, fecling-producing and delusion-producing Karma, and likewise longevity-determining, body-making and status-determining Karnia and likewise obstruction-generating Karma-all these are the eight Kinds of Karmas (psycho-physical impurities) in brief. 66. Just as the functions of curtain, door-keeper, sword, wine, wooden fetter, painter, potter and treasurer have been known, so also know the functions of these (eight) Karmas respectively 1) Just as the curtain obstructs the knowledge of things inside the room, so also thc knowledge-obscuring Karma obstructs the expression of knowlcdge. 2) Just as a Samanasuttam-Vol. I 19 ·७. मिथ्यात्वसूत्र ६७. हा! जह मोहियमइणा, सुग्गइमग्गं अजाणमाणेणं। भीमे भवकंतारे, सुचिरं भमियं भयकरम्मि॥१॥ ६८. मिच्छत्तं वेदंतो जीवो, विवरीयदंसणो होइ। ण य धम्मं रोचेदि हु, महुरं पि रसं जहा जरिदो॥२॥ ६९. मिच्छत्तपरिणदप्पा, तिव्वकसाएण सुट्छ आविट्ठो। जीवं देहं एक्कं, मण्णंतो होदि बहिरप्पा ।।३।। ७०. जो जहवायं न कुणई, मिच्छादिट्ठी तओ हु को अना। वड्ढइ य मिच्छत्तं, परस्स संकं जणेमाणो॥४॥ ८. राग-परिहारसूत्र ७१. रागो य दोसो वि य कम्मवीयं, कम्मं च मोहप्पभवं वयंति। कम्मं च जाईमरणस्स मूलं, दुक्खं च जाईमरणं वयंति॥१॥ समणसुत्तं - भाग १ ·67. 68. 69. (7) Of Spiritual Perversion Oh! (the fact is that) the unawakened soul (who), because of not knowing the authentic path, transmigrated for a long time to the formidable and dreadfull forcst of the different grades of existence by reason of the spiritually perverted understanding. The Jiva (person) experiencing spiritual perversion becomes perverted in his attitude. Again, he does not like the virtuous path, as the person down with fever does not relish even the sweet juice. The sell overcome by spiritual perversion has been greatly overpowered by intense passion (and) (he), believing in the identity of self and body, becomes the perverted self. He who does not follow the spiritual principle is spiritually perverted. Consequently, who can call others (who are following the spiritual principle) spiritually perverted ? again, the spiritually perverted, engendering in others doubt (regarding the spiritual principle), increases his own spiritual perversion and that of the others. (8) Of the abandonment of Attachment The basis of Karma (Karmic bondage) is attachment and aversion; Karma arises even from spiritual forgetſulness. Jinas (spiritual victors) say so. Certanly, Karma is the source of birth and death. Birth and death are undoubtedly suffering. Jinas say so. 70. 71. door-keeper docs not allow person to meet the king,etc., so also the intuition-obscuring Karma does not allow apprehension of things. 3) Just as on licking honey from the sharp edge of a sword, the person enjoys honey front the sharp edge of a sword, the person enjoys honey as well as suffers pain, so also the feeling-producing Karma produces pleasure and pain in man. 4) Just as wine stupefies a person, so also the delusion-producing Karma perverts the person. 5) Just as wooden fetter stops the movement of a person, so also the longevity determining Karma obliges the soul to stay in a particular body. 6) Just as the painter produces diffcrent pictures, so also the body-making Karma makes different bodies. 7) Just as a potter makes earthen pots of different size, so also the status- determining Karma determines status in society. 8) Just as a treasurer generates obstruction in giving money, etc. to others, so also the obstruction-generating Karma causes handicaps in charity, in gains and in self-power. Samaņasuttaṁ-Vol. I 21 ·७२. न वि तं कुणइ अमित्तो, सुठ्ठ विय विराहिओ समत्थो वि। जं दो वि अनिग्गहिया, करति रागो य दोसो य॥२॥ ७३. न य संसारम्मि सुहं, जाइजरामरणदुक्खगहियस्स। जीवस्स अत्थि जम्हा, तम्हा मुक्खो उवादेओ॥३॥ ७४. तं जइ इच्छसि गंतुं, तीरं भवसायरस्स घोरस्स। तो तवसंजमभंडं, सुविहिय! गिण्हाहि तूरंतो॥४॥ ७५. बहुभयंकरदोसाणं, सम्मत्तचरित्तगुणविणासाणं। नहु वसमागंतव्वं, रागद्दोसाण पावाणं ।।५।। ७६. कामाणुगिद्धिप्पभवं खुदुक्खं, सव्वस्स लोगस्स सदेवगस्स। जंकाइयं माणसियं च किंचि, तस्संतगं गच्छइ वीयरागो।।६।। ७७. जेण विरागो जायइ, तं तं सव्वायरेण करणिज्जं। मुच्चइ हु ससंवेगी, अणंतवो होइ असंवेगी॥७॥ ७८. एवं ससंकप्पविकप्पणासुं, संजायई समयमुवट्ठियस्स। अत्थे य संकप्पयओ तओ से, पहीयएं कामगुणेसु तण्हा॥८॥ ७९. अन्नं इमं सरीरं, अन्नो जीवु त्ति निच्छियमईओ। दुक्खपरीकेसरकर, छिंद ममत्तं सरीराओ॥९॥ ८०. कम्मासवदाराइं, निरूभियव्वाइं इंदियाइं च। हंतन्वा य कसाया, तिविहं-तिविहेण मुक्खत्थं ॥१०॥ समणसुत्तं - भाग १ ·72. 73. 74. 75. 76. The enemy, though very powerful, yet (even when) greatly offended, does not bring about that harm which both the unrestrained attachment and aversion occasion. For the Jiva distressed by the sufferings of birth, old age, and death, there is no happiness in the world. Therefore, (for him) liberation alone is the proper object to be accepted. O virtuous (one) ! if you desire to cross thc deep occan of mundane existence, accept, being quick, the means of austerity and self-restraint. To remain under the control of all these, namely, greatly paralysing demerits, the idea of doing away with spiritual awakening and virtues (because they seem to be unfruitſul in this competetive world) and the viccs of attachment and aversion, (to remain under the control of all these) should not be relished. whatever bodily and mental suffering exists in the life of all men along with gods, that arises only from great attachment to desires. But the dispassionate one puts an end to that suffering. That by virtue of which detachment results should be pursued with complete devotedness. The completely delached person becomes free from Karmic bondage. But the attached one is not the destroyer of Kārmic bondage. By sensual enjoyments which arise from the constant dwelling upon the sense-objects, the desire for sensuous things is aggravated in the midst of ordinary person. Consequently, indced, in the midst of his own desires, cquanimityisintcnscly generated by the person desirous of enlightenment. From the transcendental standpoint, this body is different (from the sell) and the self is also diſſercnt (from thc body). (Therefore), from the body rcmovc attachment which is unplcascnt and greatly distressful. For enlightenment, sense-attachment and channcis of Kärnic influx should be thwartcd. Besides, thc passions should be annihilated through the triplc agency (of mind, body and spccch) cach multiplicd by three ways (of acting, commanding and conscnting). 77. 78. 79. SO. Samanasullam-Vol. I 23 ·८१. भावे विरत्तो मणुओ विसोगो, एएण दुक्खोहपरंपरेण । न लिप्पई भवमझे वि संतो, जलेण वा पोक्खरिणीपलासं॥११॥ ९. धर्मसूत्र ८२. धम्मा मंगलमुक्किळं, अहिंसा संजमो तवो। देवा वितं नमसंति, जस्स धम्मे सया मणो॥१॥ ८३. धम्मो वत्थुसहावो, खमादिभावो य दसविहो धम्मो। रयणत्तयं च धम्मो, जीवाणं रक्खणं धम्मो॥२॥ ८४. उत्तमखममद्दवज्जव-सच्चसउच्चं च संजमं चेव। तवचागमकिंचण्हं, बम्ह इदि दसविहो धम्मो॥३॥ ८५. कोहेण जो ण तप्पदि, सुर-णर-तिरिएहि कीरमाणे वि। उवसग्गे वि रउद्दे, तस्सं खमा णिम्मला होदि।।४।। ८६. खम्मामि सव्वजीवाणं, सव्वे जीवा खमंतु मे। मित्ती मे सव्वभूदेसु, वेर मज्झंण केण वि॥५॥ ८७. जइ किंचि पमाएणं, न सुठु भे वट्टियं मए पुलिं। तंभे खामेमि अहं, निस्सल्लो निक्कसाओ अ॥६॥ ८८. कुलरूवजादिबुद्धिसु, तवसुदसीलेसु गारवं किंचि। जो णवि कुम्वदि समणो, मद्दवधम्म हवे तस्स॥७॥ समणसुत्तं - भाग १ ·81. The person who is detached from the world of things becomes free from sorrow. In spite of his bcing in the world, he is not defiled by the uninterrupted current of suſcrings, just as the leaf of the lotus-plant is not defilcd by water. (9) Of Spiritual values 82. - 83. 84. That which is Ahimsā (non-violence), sclf-restraint and austerity is Dharma (spiritual value). It is by virtue of the Dharma (spiritual value) that supremo spiritual beneficcncc results. To him whose mind is (absorbed) in the Dharma (spiritual values) cvcn gods pay homagc. *The basic nature of a (scntient) thing is known as Dharma (spiritual value); the mental states of forgiveness etc. are ten kinds of Dharma (spiritual values); the togetherness of three Jewels" is also Dharma (spiritual valuc); and again the protection of Jivas (beings) is Dharma (spiritual value). Spiritual value is of ten kinds: cxccllent forgivencss, exccllent modesty, cxccllent straightforwardness, cxcellent truthfulness,excellent purity, excellent self-restraint, excellent austerity, excellent renunciation, excellent non-possession and excellent celibacy. In the lifc of the person who, on the occasion of formidable affliction which is being created by gods, men and animals, is not excited by anger, there exists unsullied forgiveness. I forgive all the bcings. May all the brings forgive mc. My amily is with all the bcings and enmity with none. If, previously, bccause of even the slightest ncgligence, I have not bchavcd well with you all, I, having become devoid of evil disposition and bad cmotion, bcg you forgiveness. In the life of the saint (or the householder) who does not boast of his family, beauty, cast, Icarning, penance, of his religious faith (scriplures) and of his conduct, there appears the virtuc of modesty. 85. 86. 87. 88. Forgiveness, modesty, straightforwardness, truthfulness, purity, self-restraint, austerity, renunciation, non-possession and celibacy. Spiritual awakening, valuc-knowledge and ethico spiritual conduct. Samaņasuttaṁ-Vol. I 25 ·८९. जो अवमाणकरणं, दोसं परिहरइ णिच्चमाउत्तो। सो णाम होदि माणी, ण दु गुणचत्तेण माणेण॥८॥ ९०. से असइं उच्चागोए असई नीआगोए, नो हीणे नो अइरित्ते। नोऽपीहए इति संखाए, के गोयावाई के माणावाई? ॥९॥ ९१. जो चिंतेइ ण वंकं, ण कुणदि वंकं ण जंपदे वंकं। ण य गोवदि णियदोसं, अज्जव-धम्मो हवे तस्स॥१०॥ ९२. परसंतावयकारण-वयणं, मोत्तूण सपरहिंदवयणं। जो वददि भिक्खु तुरियो, तस्स दु धम्मो हवे सच्चं॥११॥ ९३. मोसस्स पच्छा य पुरत्थओ य, पओगकाले य दुही दुरते। एवं अदत्ताणि संमाययंतो, रूवे अतित्तो दुहिओ अणिस्सो॥१२॥ ९४. पत्थं हिदयाणिठें पि, भण्णमाणस्स सगणवासिस्स। कडुगं व ओसहं तं, महुरविवायं हवइ तस्स ॥१३॥ ९५. विस्ससणिज्जो माया व, होइ पुज्जो गुरु व्व लोअस्स। सयणु व्व सच्चावाई, पुरिसो सव्वस्स होइ पिओ॥१४॥ ९६. सच्चम्मि वसदि तवो, सच्चम्मि संजमो तह वसे सेसा वि गुणा। सच्चं णिबंधणं हि य, गुणाणमुदधीव मच्छाणं ।।१५।। समणसुत्तं - भाग १ ·89. 90. 91. 92. He who always and attentively renounces thc vicc, namcly, the action of insulting others is a man of self-rcspcct. But the person who lives with self-respect which is devoid of this quality (of not insulting others) can not be callcd a man of self-respect. Many times the Jiva (person) has attained high status and many times, low status. Hence, nobody is of high status permanently and nobody is of low status for ever. (Having Known this ) nobody should kecp jcalousy (of any type of stalus). And (having understood this) who will be statusminded? and who will be conceited (because of the type of status)? To the person who does not think in a devious way, who docs not act in a devious way, who does not speak in a devious way and who does not conceal his faulls, the virtuc of straight forwardness occurs. In the life of the sant (or householder) who, having shunned the speaking of those words which act as the cause of agonising state of mind in others, speaks words beneficial to himself and to others, there appears thc fourth virtue of truthfulness. Just beforc telling a lic, after telling it, at thc line of telling it and in its evil consequences at the end, the person ſcels unhappy. And taking things which have not been given, he, for certain, remains unsatisfied, becomes perturbcd ard goes unsupported in society. (If) (any) (associate) tells the member of his own group something which is unpleasant but beneficial, (then) for the member of his group who is being addressed, that unpleasant thing which is like a bitter medicinc is wholesome in effect. In the human world, the truthful person is trustworthy like the mother, is venerable like the teacher and (he) is lovcable to all like the kinsmen. In (speaking) the truth, there is austerity, in (spcaking) the truth, there is self-restraint, and (in spcaking the truth) the rest of all the virtues too are obscrved. Again, truth (speaking) is the basis of all the virtues, as the storage of water is the support of the fishes. 93. 94. 95. 96. Samaņasuttari-Vol. I 27 ·९७. जहा लाहो तह लोहो, लाहा लोहो पवड्ढई। दोमासकयं कज्जं, कोडीए वि न निट्ठियं ॥१६॥ ९८. सुवण्णरुप्पस्स उ पव्वया भवे, सिया हु केलाससमा असंखया। नरस्स लुद्धस्स न तेहि किंचि, इच्छा हु आगाससमा अणन्तिया॥१७॥ ९९. जहा य अंडप्पभवा बलागा, अंडं बलागप्पभवं जहा य। एमेव मोहाययणं खु तण्हा, मोहं च तण्हाययणं वयंति॥१८॥ १००. समसंतोसजलेणं, जो धोवदि तिव्व-लोहमल-पुंजं। भोयण-गिद्धि-विहीणो, तस्स सउच्चं हवे विमलं॥१९॥ १०१. वय-समिदि-कसायाणं, दंडाणं तह इंदियाण पंचण्हं। धारण-पालण-णिग्गह-चाय-जओ संजमो भणिओ॥२०॥ १०२. विसयकसाय-विणिग्गहभावं, काऊण झाणसज्झाए। जो भावइ अप्पाणं, तस्स तवं होदि णियमेण ॥२१॥ १०३. णिव्वेदतियं भावइ, मोहं चइऊण सव्वदव्वेसु। जो तस्सं हवे चागो, इदि भणिदं जिणवरिंदेहिं॥२२॥ १०४. जे य कंते पिए भोए, लद्धे विपिट्ठिकुव्वइ। 'साहीणे चयइ भोए, से हु चाइ त्ति वुच्चई ॥२३॥ १०५. होऊण य णिस्संगो, णियभावं णिग्गहित्तु सुहदुहदं। णिईदेण दु वट्टदि, अणयारो तस्साऽऽकिंचण्णं॥२४॥ समणसुत्तं - भाग १ ·97. 98. 99. 100. 101. If there is gain, there arises greed. Because of gain, greed increases. The work which was earlier done through thirty six grains (of gold) (now on account of the incrcase in greed) has not been completed even by means of ten millions (of gold). Even if, by chance, countless mountains of silver and gold like the Kailasa ( mountain) may present themselves to the greedy person, he is not satisfied by them in the least, in as much as desire is unending like the sky. Just as duck is certainly born of an egg and just as an egg is certainly born of the duck, so also the dwelling of infatuation is undoubtcdly covetedness and covetedness is undoubtedly the dwelling of infatuation. Jinas (spiritual victors) say so. In the life of that person who washes the heap of the dirt of intense greed through the (pure) water of complete contentment and who is devoid of covetedness for food, there exists the virtue of unsullied purity. Practice of vows, observance of carefulness in activities, curbing of passions, abandonment of inauspicious activities and subjugation of senses- (all this) has been styled self-restraint. For him who, having adopted self-restraint in passions and sensuous enjoyments, contemplates the self through meditation and study, (for him) there is austerity as a rule. In the life of that person who, having renounced attachment to things, reflects on the three-fold means of detachment from mundane existence, renunciation occurs. This has been proclaimed by the Arahantas (embodied spiritually perfect personalities). He who turns his back upon the alluring and likcable plcasures which have been obtained (by him) and (also) abandons the pleasures at his own disposal, is rcally a renunciatory. It is said so. In the life of the saint who, having rest, ained the mental states of pleasure and pain, and who, having been devoiù of possessions, is certainly free from mental quality, there comes into being the virtue of non-possession.. 102. 103. 104. 105.

·१०६. अहमिक्को खलु सुद्धो, दसणणाणमइओ सदाऽरूवी। ण वि अस्थि मज्झ किंचि वि, अण्णं परमाणुमित्तं पि॥२५॥ १०७-१०८. सुहं वसामो जीवामो, जेसिंणो नत्यि किंचण। मिहिलाए डज्झमाणीए, न मे डज्झइ किंचण ॥२६॥ चत्तपुत्तकलत्तस्स, निव्वावारस्स भिक्खुणो। पियं न विज्जई किंचि, अप्पियं पि न विज्जए।।२७।। १०९. जहा पोम्मं जले जायं, नोवलिप्पड़ वारिणा। एवं अलित्तं कामेहि, तं वयं बूम माहणं ।। २८॥ ११०. दुक्खं हयं जस्स न होइ मोहो, मोहो हओ जस्स न होड़ तण्हा। तण्हा हया जस्स न होइ लोहो, लोहो हो जस्स न किंचणाइं॥२९॥ १११. जीवो वंभ जीवम्मि, चेव चरिया हविज्ज जा जदियो। तं जाण बंभचेरं, विमुक्कपरदेहतित्तिस्स ।।३०॥ ११२. सव्वंगं पेच्छंतो, इत्थीणं तासु मुयदि दुदभावं। सो वम्हचेरभावं, सुक्कदि खलु दुद्धरं धरदि।।३१।। ११३. जउकुंभे जोइउवगूढे, आसुभितत्ते नासपुवयाइ। एवित्थियाहि अणगारा, संवासेण नासमुवयंति ।।३२ ।। समणसुत्तं - भाग १ ·106. 107. 108. 109. 110. (Transcendentally), I am for certain the highest and the pure (self). Again, I am everlastingly free from material qualities and also I am possessed of intuition and knowledge. Apart from the self, even the slightest any other infinitesimal quantity of thing does not belong to me. We, to whom nothing belongs, live and reside happily. (This proclamation is similar to that of king, Janaka who said), “In Mithilā which is being burnt, nothing (which is mine is being put to ſlame" (That is the reason we live and reside happily). For the saint by whom son (or daughter) and wife (or husband) have been renounced and who if free from any pecuniary practice, there is nothing lovable and also there is nothing unlovable. Just as the lotus which is born of water is not polluted by water, so also there is the person who has not been contaminated by sense-desires, we call him the realiser of the highest self. In whose life there is no attachment, by him suffering has been extirpated; in whose life there is no desire, by him attachment has been uprooted; in whose life there is no greed, by him desire has been cradicated; in whose possession there is nothing, by him greed has been wiped out. Verily, the Jiva (empirical self) is (basically) the Brahman ( the transcendental self). The conduct of the saint who has abandoned the practice of gratification through other's body and who dwells in the transcendental self is known as celibacy. Sccing all thc bodily organs of women (or men), hc (or she) the virtuous person who abandons the evil inclination of mind coming up because of them, really obscrves the virtue of celibacy difficult to be carried. Just as thc pitcher of lac which has been embraced by fire and has been put to heat by it gels melted soon, so also the saints reach degradation on account of their sexual connection with women (or men) 111. 112. . 113.

·११४. एए य संगे समइक्कमित्ता, सुदुत्तरा चेव भवंति सेसा। जहा महासागरमुत्तरित्ता, नई भवे अवि गंगासमाणा॥३३॥ ११५. जह सीलरक्खयाणं, पुरिसाणं किंदिदाओ महिलाओ। तह सीलरक्खयाणं, महिलाणं किंदिदा पुरिसा॥३४॥ ११६. किं पुण गुणसहिदाओ, इत्थीओ अस्थि वित्थडजसाओ। णरलोगदेवंदाओ, देवेहिं वि वंदणिज्जाओ॥३५॥ ११७. तेल्लोक्काडविडहणो, कामग्गी विसयरुक्खपज्जलिओ। जोव्वणतणिल्लचारी, जंण डहइ सो हवइ धण्णो॥३६॥ ११८. जा जा वज्जई रयणी, न सा पडिनियत्तई। अहम्मं कुणमाणस्स, अफला जन्ति राइओ॥३७॥ ११९-१२०. जहा य तिणि वणिया, मूलं घेत्तूण निग्गया। एगोऽत्थ लहई लाहं, एगो मूलेण आगओ॥३८॥ एगो मूलं पि हारित्ता, आगओ तत्थ वाणिओ। ववहारे उवमा एसा, एवं धम्मे वियाणह॥३९॥ १२१. अप्पा जाणइ अप्पा, जहट्ठिओ अप्पसक्खिओ धम्मो। अप्पा करेइ तं तह, जह अप्पसुहावओ होइ॥४०॥ १०. संयमसूत्र १२२. अप्पा नई वेयरणी, अप्पा मे कूडसामली। अप्पा कामदुहा घेणू, अप्पा मे नंदणं वणं॥१॥ ३२ समणसुतं - भाग १ ·114. Having dissolved sexual attachments which are exceedingly difficult to be dissolved, if the person lives in society, the rest of his attachments also disappear. As for instance, if the person, having crossed the ocean, has come out of it, it becomes then, easy for him to cross the rivers like the Ganga. 115. Just as women have been reprehended by those men who are the practisers of celibacy, so also men have been reprehended by those women who are its pursuers. 116. But there are such virtuous women as are the enjoyers of extensive glory. They are the gods of human world and are fit to be revered even by the celestial beings. 117. Blessed is he whom thc fire of lust which moves on the tender grass of youthfulness, which has been inflamed by the tree of sensuality and which consumes the forest of beings in the three worlds, does not burn. 118. The night that passes does not return. The nights of the man committing vicious acts pass in vain. 119-120. Three businessmen, having taken the capital, went out. The one earned profit, the other came back home with the original capital (without earning any profit), the third, having lost there even the original capital, returned. Just as this example is in regard to the worldly transaction, so also all of you should understand this in the field of auspicios Karmas (material Karmic particles). 121. The self knows by the self that real Dharma (spiritual valuc) is self-seeingness. The self does this is such a way that he becomes the attainer of self-caused happiness. (10) Of self-restraint 122. (My) self alone is the river Vaitarani ( thc self alone is fraught with viccs); (My) self alonc is thc Kūlasālmalierce for me (the self alonc is distressful for himsell); (my) slef alone is the Kämadudhā cow (the self alonc is the yielder of desired objects for himself) and (My) self alone is the Indra's garden for mc ( thc sclf alone is the pleasureful dwelling for himself). River Vaitarani : A river in thc heli. Küçasālmali troc: : Atrce with sharp thorns in thc hell. *** Kámadudhā cow A mythological cow satisfying all thc dcsircs. 06 ·१२३. अप्पा कत्ता विकत्ता य, दुहाण य सुहाण य। अप्पा मित्तममित्तं च, दुप्पट्ठिय सुप्पट्ठिओ॥२॥ १२४. एगप्पा अजिए सत्तू, कसाया इन्दियाणि य। ते जिणित्तु जहानायं, विहरामि अहं मुणी! ॥३॥ १२५. जो सहस्सं सहस्साणं, संगामे दुज्जए जिणे। एगं जिणेज्ज अप्पाणं, एस से परमो जओ॥४॥ १२६. अप्पाणमेव जुज्झाहि, किं ते जुज्झेण बज्झओ। अप्पाणमेव अप्पाणं, जइत्ता सुहमेहए।॥५॥ १२७. अप्पा चेव दमेयव्वो, अप्पा हु खलु दुद्दमो। अप्पा दंतो सुही होइ, अस्सिं लोए परत्थ य॥६॥ . १२८. वरं मे अप्पा दंतो, संजमेण तवेण य। माऽहं परेहिं दम्मतो, बंधणेहिं वहेहि य॥७॥ १२९. एगओ विरई कुना, एगओ य पवत्तणं) असंजमे नियत्तिं च, संजमे य पवत्तणं॥८॥ .१३०. रागे दोसे य दो पावे, पावकम्म पवत्तणे। जे भिक्खू रुंभई निच्चं, से न अच्छइ मंडले॥९॥ १३१. नाणेण य झाणेण य, तवोबलेण य बला निरुभंति। इंदियविसयकसाया, धरिया तुरगा व रजूहिं॥१०॥ ३४ समणसुत्तं - भाग १ ·123. 124. 125. The self is the doer of pleasure and pain and their non-doer also. The self established in virtue is his own friend, and the self established in vice is his own enemy. (Succinctly speaking), (we may say that) the unconquered self alone is (our own) enemy. (Speaking in detail), (we may also say that) passions and sense-object-attachment are (our own) enemy. Oh wise (one)! (therefore) (1), having conquered them in a proper way, dwell in the world of things and beings. One may conquer thousands by the thousands in a battle difficult to be conquered and the (other) one may conquer one's own self, (out of these two, the victory of the one who conquers one's own self is paramount. What is the use of one's battling with the external (persons)? one should make battle (with internal attachment and aversion) in one's own self. (The truth is that) having conquered one's own (attachment and aversion) in one's own self, one's happiness heightens. (Though) verily, the self is difficult to be restrained, (yet) the self alone should be restrained. (The reason is that) the self who has been restrained becomes happy in this world and the next. 126. 127. 128. The (my) self restrained by me through self-denial and austerity is better; but being curbed by others through imprisonment and violent attack, I am not better. One should withdraw from one side and move to the other. One should withdraw from self-unrestraint and move to self-restraint. 129. 130. 131. The instigator of vicious actions is attachment and aversion. The saint who always controls these two vices does not continue in transmigratory existance. Just as the horses have been curbed by reins, so also by means of knowledge and meditation and also through the strength of austerity, the passions and sensual pleasures are strongly restrained, ·१३२. उवसाम पुवणीता, गुणमहता जिणचरित्तसरिसं पि। पडिवातेंति कसाया, किं पुण सेसे सरागत्थे॥११॥ १३३. इह उवसंतकसाओ, लहइ अणंतं पुणो वि पडिवायं। न हुभे वीससियव्वं, थेवे वि कसायसेसम्मि॥१२॥ १३४. अणथोवं वणथोवं, अग्गीथोवं कसायथोवं च। न हुभे वीससियव्वं, थोवं पि हु तं बहु होइ ।।१३।। १३५. कोहो पीई पणासेड़, माणो विणयनासणो। माया मित्ताणि नासेइ, लोहों सव्वविणासणो।।१४।। १३६. उवसमेण हणे कोहं, माणं मद्दवया जिणे। मायं चज्जवभावेण, लोभं संतोसओ जिणे॥१५॥ १३७. जहा कुम्मे सअंगाई, सए देहे समाहरे। एवं पावाई मेहावी, अज्झप्पेण समाहरे।।१६।। १३८. से जाणमजाणं वा कटुं आहम्मिों पयं। संवरे खिप्पमप्पाणं, बीयं तं न समायरे॥१७॥ १३९. धम्मारामे चरे भिक्खू, धिइमं धम्मसारही। धम्मारामरए दंते, बम्भचेरसमाहिए॥१८॥ ११. अपरिग्रहसूत्र १४०. संगनिमित्तं मारइ, भणइ अलीअं करेइ चोरिक्कं। सेवइ मेहुण मुच्छं, अप्परिमाणं कुणइ जीवो॥१॥ १४१. चित्तसंतमचित्तं वा, परिगिज्झ किसामवि। अन्नं वा अणुजाणाइ, एवं दुक्खा ण मुच्चई॥२॥ समणसुत्तं - भाग १ ·132. 133. 134. 135. 136. Ho! passions aroused (by Karmas) destroy even the Arhat - like tranquillity of mind achieved by the detached person supreme in virtue. Then, what can be said of other persons present with attachment? In this world, even the person by whom passions have been suppressed arrives at infinite fall (spiritual forgetfulness). Consequently, even the slightest residual passion should not be ignored by you. That wound, debt, fire and passion (though) they may be existing even in a small quantity should not be ignored by one, since despite their being negligible (in quantity), each one of them is undoubtedly very much. Anger dissoolves affection; pride is subversive of modesty; hypocrisy throws out friends and greed is destructive of everything. Man should subvert anger by peaceful disposition, subdue pride by modesty, overcome hypocrisy by simplicity and greed by contentment. Just as the tortoise draws its limbs in its body, so also the wise man does away with the vices by means of spirituality. The person who commits wrong action consciously or unconsciously should immediately restrain himself, (and then) he should not commit it the second time. The saint who is enduring, who is engrossed in the garden of spirituality, who is self-restrained and who is steadfast in celibacy becomes the guide of (mystico-moral) religion and - lives in the happiness born of spirituality. (11) Of Non-possession For the purpose of (acquiring) possessions man kills beings, tells a lie, commits theft, indulges in cohabitation and keeps excessive attachment to things. Thus, the person who, having acquired even a little animate or inanimate thing, lives here and consents others to do so, does not become free from suffering. 137. 138. 139. 140. 141. Psycho-physical impurities. Embodied spiritually perfect personality.

·१४२. जे ममाइयमति जहाति, से जहाति ममाइयं। से हु दिट्ठपहे मुणी, जस्स नत्थि ममाइयं ।।३।। १४३-१४४. मिच्छत्तवेदरागा, तहेव हासादिया य छदोसा। चत्तारि तह कसाया, चउदस अन्मंतरा गंथा।।४।। बाहिरसंगा खेत्तं, वत्थु धणधनकुप्पभांडाणि। दुपयचउप्पय-जाणाणि, केव सयणासणे य तहा॥५॥ १४५. सव्वगंथविमुक्को, सीईभूओ पसंतचित्तो अ। जं पावइ मुत्तिसुहं, न चक्कवट्टी वि तं लहइ॥६॥ १४६. गंथच्चाओ इंदिय-णिवारणे अंकुसो व हत्यिस्स। णयरस्स खाइया वि य, इंदियगुत्ती असंगतं॥७॥ १२. अहिंसासूत्र १४७. एयं खु नाणिणो सारं, जंन हिंसइ कंचण! अहिंसासमयं चेव, एतावंते वियाणिया॥१॥ १४८. सव्वे जीवा वि इच्छंति, जीविडं न मरिज्जि। तम्हा पाणवहं घोरं, निग्गंथा वज्जयंति णं॥२॥ १४९. जावंति लोए पाणा, तसा अदुव थावरा। ते जाणमजाणं वा, ण हणे णो वि घायए॥३॥ ३८ समणसुत्तं - भाग १ ·tit 142. He who renounces inclination to a thing causing attachment, renounces the thing causing attachment. He for whom there does not exist anything causing attachment, (he) alone is the knower (by whom ) spiritual path has been comprehended. 143. Spiritual perversion and (three kinds of) coital attachments and similarly six kinds of vices such as laughter, etc. and four kinds of passions - all these are fourteen internal possessions. 144. Field, building, wealth.and corn, any metal but silver and gold, utencils, two legged beings, four legged beings, vehicles and similarly beds for sleeping and carpets, etc. for sitting all these are external passessions. The person destitute of all possessions is always tranquil and joyful. Even the emperor does not get at that final beatitude which the person distitute of all possesssions attains. 146. Just as there is the iron hook for (controlling) the elephant and there is the moat for (the protection of the city, so also the renunciation of possession is (uscful) in restraining the senses and the restraint of senses is no doubt non-attachment. 145, (12) Of Non-violence 147. The essence of being wise is really this that the wise person does not injure any being whatsoever. The Jina (spiritually victorious), having known Ahiṁsā (non-voilence) and Samatä (equanimity) so important, tells us this. 148. All the Jivas (beings) desire to live and not to die. Selfrestraining persons, therefore, give up the distressful taking away of Prānas (vital forces). 149. Thus, whatever mobile or immobile beings are there in the world, one should neither kill them nor make others to kill them deliberately or through carelessness. * Coital attachnient of man to woman, coital attachnient of woman to man and coital attachment to both. Laughicr, pleasure, displeasure, gricf, fear and disgust Anger, pride, dcccit and greed.

·१५०. जह ते न पिअंदुक्खं, जाणिअ एमेव सव्वजीवाणं। सव्वायरमुवउत्तो, अत्तोवम्मेण कुणसु दयं ॥४॥ १५१. जीववहो अप्पवहो, जीवदया अप्पणो दया होड़। ता सव्वजीवहिंसा, परिचत्ता अत्तकामेहिं॥५॥ १५२. तुमं सि नाम स चेव, जं हंतव्वं ति मनसि। तुमं सि नाम स चेव, जं अज्जावेयव्वं ति मनसि ॥६॥ १५३. रागादीणमणुप्पाओ, अहिंसकत्तं त्ति देसियं समए। तेसिं चे उप्पत्ती, हिंसेत्ति जिणेहि णिहिट्ठा॥७॥ १५४. अज्झवसिएण बंधो, सत्ते मारेज्ज मा थमारेज्ज। एसो बंधसमासो, जीवाणं णिच्छयणयस्स॥८॥ १५५. हिंसादो अविरमणं, वहपरिणामो य होइ हिंसा हु। तम्हा पमत्तजोगे पाणव्ववरोवओ णिच्वं॥९॥ १५६. णाणी कम्मस्स खयत्थ-मुट्ठिदो णोट्ठिदो य हिंसाए। अददि असढं अहिंसत्थं, अप्पमत्तो, अवधगो सो।।१०।। १५७. अत्ता चेव अहिंसा, अत्ता हिंसति णिच्छओ समए। जो होदि अप्पमत्तो, अहिंसगो हिंसगो इदरो॥११॥ ४० समणसुत्तं - भाग १ ·150. 151. 152. 153. 154. Pain is not dear to oneself; having known this regarding all other Jivas (beings), one should give affection to all the Jivas (beings) adequately, and by reason of the equality with one's own.self one should keep sympathy with all of them. Killing a číva (being) is killing one's own self; compassion for the Jiva (being) is compassion for one's own self. By reason of this, injury to all the Jivas (beings) has been abandoned by those desirous of self-realisation. Lo! undoubtedly you are the one whom you consider ſit to be killed. Lo! undoubtedly you are the one whom you consider fit to be governed. The non-emergence of attachment, etc. (on the surface of self) is non-violence. This has been said so in the scriptures. If their emergence occurs, that has been for certain styled violence by the Jina (spiritually vicorious). One may kill the Jivas (bcings) and one may not kill them; (but) by the mere thought of killing them, there is bondage of Karma (material particle). This, according to the transcendental point of view, is the sum and substance of Karnic bondage occuring in the Jivas (persons). Non-abstention from killing and mental inclination of killing is undoubtedly violence. In consequence (this can be said that) man's association with carelessness is always the destroyer of the vitalities of Jivas (beings). The wise person has been active for the sake of destroying the Karmas (psycho-physical impuricics) and not for the acts of violence. For the purpose of observing Ahińsā (nonviolence) he lives a sincerc life and hc removes( from his life carelessness and killing as such). (By rcason of this) the person devoid of carclessness is a non-killer, The self is Ahinisā (non-voilence) and the self is Himsa (violence). In the Agama such a firm conviction has been expressed. He who is devoid of carclessness is stylcd'nonviolcnt'. He who is careless is styled 'violent.' 155. 156. 157.

·१५८. तुंगं न मंदराओ,आगासाओ विसालयं नत्थि। जह तह जयंमि जाणसु, धम्ममहिंसासमं नत्थि॥१२॥ १५९. अभयं पत्थिवा! तुम्भं, अभयदाया भवाहि य। अणिच्चे जीवलोगम्मि, किं हिंसाए पसज्जसि॥१३॥ १३. अप्रमादसूत्र १६०. इमं च मे अत्थि इमं च नत्थि, इमं च मे किच्चं इमं अकिच्चं। तं एवमेवं लालप्यमाणं, हरा हरंति त्ति कहं पमाए? ॥१॥ १६१. सीतंति सुवंताणं, अत्था पुरिसाण लोगसारत्था। तम्हा जागरमाणा, विधुणध पोराणयं कम्मं॥२॥ १६२. जागरिया धम्मीणं, अहम्मीणं च सुत्तया सेया। वच्छाहिवभगिणीय, अकहिंसु जिणो जयंतीए॥३॥ १६३. सुत्तेसु यावी पडिबुद्धजीवी, न वीससे पण्डिए आसुपण्णे। घोरा मुहुत्ता अबलं सरीरं, भारंड-पक्खी व चरेऽप्पमत्तो॥४॥ १६४. पमायं कम्ममाहंसु, अप्पमायं तहाऽवरं। तब्भावादेसओ वावि, बालं पंडियमेव वा॥५॥ ४२ समणसुत्तं - भाग १ ·158. Just as in the world there is nothing higher than the Meru mountain and nothing more extended than the sky, so also (in the world) there is no virtue (excellent and universal) corresponding to Ahiṁsā (non-violence). Know this. Oh king! in this world there exists no fear for you. so, you for certain become the endower of security to beings. In this impermanent world of beings why do you cling to killing? 159. (13) Of Dispassion 160. 16.1. 162. 163. This thing is in my possession and this thing is not in my possession; this (action) is my duty and this (action) is not my duty; death overtakes that man speaking in this way again and again. Hence why should spiritual ignorance be entertained? The (supra-worldly) supreme objectives and the best worldly purposes- (both the things) in regard to the sleeping man perish, so waking, all of you should annihilate the old Karmas (psycho-physical impurities). The waking of the virtuous and the sleeping of the vicious - (both the things) are excellent. The Jina (spiritually victorious) (Mahāvira) told this to Jayanti, the sister of the king of Vatsa-country. An erudite person with profound wisdom and a person of awakened life should not rely upon those who are asleep (forgetful of spiritual values), the moments of time are cruel and the body is feeble, (so) each of the two should move on like an awakened Bhāraņda-bird. The Jina (spiritually victorious) pronounced passionate state of mind to be (identical with the performance of) action (with attachment), and dis-passionate state of mind to be (identical with the performance of) non-action (action without attachment). On the one side the person desirous of action(with attachment) in accordance with the passionate state of mind is for certain ignorant, but on the other side the person desirous of non action (action without attachment) in accordance with the dispassionate state of mind is undoubtedlywise. 164. Samanasuttam-Vol. I 43 ·१६५. न कम्मुणां कम्मं खवेंति वाला, अकम्मुणा कम्मं खवेंति धीरा। मेधाविणो लोभमया वतीता, संतोसिणो नो पकरेंति पावं॥६॥ १६६. सव्वओ पमत्तस्स भयं, सव्वओ अप्पमत्तस्स नत्थि भयं॥७॥ १६७. नाऽऽलस्सेण समं सुक्खं, न विज्जा सह निद्दया। न वेरग्गं ममत्तेणं, नारंभेण दयालुया।। ८॥ १६८. जागरह नरा! णिच्चं, जागरमाणस्स वड्ढते बुद्धी। जो सुवति ण सो धन्नो, जो जग्गति सो सया धन्नो॥९॥ १६९. आदाणे णिक्खेवे, वोसिरणे ठाणगमणसवणेसु। सव्वत्थ अप्पमत्तो, दयावरो होदु हु अहिंसओ॥१०॥ १४. शिक्षासूत्र १७०. विवत्ती अविणीअस्स, संपत्ती विणीअस्स य। जस्सेयं दुहओ नायं, सिक्खं से अभिगच्छइ॥१॥ १७१. अह पंचहिं ठाणेहिं, जेहिं सिक्का न लब्भई। थम्भा कोहा पमाएणं, रोगेणाऽलस्सएण य॥२॥ . १७२-१७३. अह अट्ठहिं ठाणेहिं, सिक्खासीले त्ति वुच्चई। अहस्सिरे सया दंते, न य मम्ममुदाहरे॥३॥ नासीले न विसीले, न सिया अइलोलुए। अकोहणे सच्चरए, सिक्खासीले त्ति कुञ्चई॥४॥ समणसुत्तं - भाग १ ·165. 166. 167. The ignorant do not annihilate the Karma (filth attached to the soul) through action, (with attachment). The wise annihilate the Karma through non-action (action without attachment). The wise have gone away from greed and pride and the contented do not perpetrate vice. There is fear from every side in the life of the spiritually unawakened.But there is no fear from any side in the life of the spiritually awakened Pleasure does not occur with indolence; learning is not possible with sleepy dispositon; detachment does not remain with attachment; and compassionateness does not go with injury to beings. O men ! keep always awake. The intellect of the awakened sharpens. He who sleeps (ignores spiritual values) does not become happy, (but) he who always wakes (adheres to spiritual values) becomes happy. In drawing things near to himself, in putting them down, in getting rid of excreta, in staying at one place, in moving about and in lying down the perosns (desirous of spiritual advancement) should always be compassionate, careful in regard to Jivas (beings) and non-injurious to them. 168. 169. (14) Of Education 170. 171. 172-73. Misfortune is the lot of the immodest and prosperity is the lot of the modest. He by whom this has been understood in two-fold ways, adopts modesty. Well, because of these five causes, namely, pride, anger, passion, illness and indolence education is not acquired. Well, the person who is not the ridiculor (of others), who is restrained, and who does not divulge the secrets(of others) is said to be endowed with cducation. Besides, the person who is not immoral, who is not ill-bchaved, who is not excessively greedy, who is not irascible and who is engrossed in the scarch for truth is also said to be endowed with education. By reason of (these above-mentioned) cight causes (the person is said to be endowed with cducation). Samanasuttam-Vol. I 45 ·१७४. नाणमेगग्गचित्तो अ, ठिओ अ ठावयई परं। सुआणि अ अहिज्जित्ता, रओ सुअसमाहिए॥५॥ १७५. वसे गुरुकुले निच्चं, जोगवं उवहाणवं। पियंकरे पियंवाई, से सिक्ख लधुमरिहई॥६॥ १७६. जह दीवा दीवसयं, पइप्पए सो य दिप्पए दीवो। दीवसमा आयरिया, दिप्पंति परं च दीवेंति॥७॥ १५. आत्मसूत्र १७७. उत्तमगुणाण धाम, सव्वदव्वाण उत्तमं दव्वं। तच्चाण परं तच्चं, जीवं जाणेह णिच्छयदो॥१॥ . १७८. जीवा हवंति तिविहा, बहिरप्पा तह य अंतरप्पा य। परमप्पा वि य दुविहा, अरहंता तह य सिद्धा य॥२॥ १७९. अक्खाणि बहिरप्या, अंतरप्पा हु अप्पसंकप्पो। कम्मकलंक-विमुक्को, परमप्पा भण्णए देवो॥३॥ १८०. ससरीरा अरहंता, केवलणाणेण मुणिय-सयलत्था। णाणसरीरा सिद्धा, सव्वुत्तम-सुक्ख-संपत्ता॥४॥ ४६ समणसुत्तं - भाग १ ·174. 175. Having studied the scriptures, the person who is engrossed in devotion to scriptures attains value-knowledge and becomes of concentrated mind. (The consequence of which is that ) he himself remains firm in values and makes others to remain firm in values. He who always remains with the Guru (spiritual teacher), who is of auspicious tendencies, who is affectionate, who is benevolent and who has an agreeable tongue, is fit to receive education. Just as by means of one lamp a large number of lamps become illuminated and that lamp itself remains illuminated, so also, like a lamp, the Ācārya remains illuminated (with knowledge) and illuminates others (with knowledge) 176. (15) Of self 177. 178. 179. Know it for certain that the Jiva (self) is the repository of excellent characteristics. It is the supreme substance among the substances and the superb spiritual principle among the principles (Tattvas). Selves are of three kinds: perverted selves, awakened selves, and supreme selves. The supreme selves are of two kinds: embodied selves and disembodied selves. The person who recognises that bodily senses are ultimate is called the perverted self; and the person in whom the acceptance of self (as different form the body) is without any doubt is called the awakened self, and the self devoid of all the Karmic taints is called the supreme self. And the supreme self is called the Deva (divine being). By whom all the objects have been apprehended through omniscience and by-whom superb happiness has been cxperienced, (they) are styled Arahantas who are embodied (spiritually perfect personalities). Siddhas are (disembodicd), yet they are knowledge-bodicd (souls) endowed also with superb happiness. 180, Samaņasuttam-Vol. I 47 ·१८१. आरुहवि अंतरप्पा, बहिरप्पो छडिऊण तिविहेण। झाइज्जइ परमप्पा, उवइहें जिणवरिंदेहिं॥५॥ १८२. चउगइभवसंभमणं, जाइजरामरण-रोयसोका य। कुलजोणिजीवमग्गण-ठाणा जीवस्स णो संति ॥६॥ १८३. वण्णरसगंधफासा, थीपुंसणqसयादि-पज्जाया। संठाणा संहणणा, सव्वे जीवस्स णो संति ।।७।। १८४. एदे सव्वे भावा, ववहारणयं पडुच्च भणिदा हु। सव्वे सिद्धसहावा, सुद्धणया संसिदी जीवा।।८॥ १८५. अरसमरूवमगंध, अव्वत्तं चेदणागुणमसदं । जाण अलिंगग्गहणं, जीवमणिद्दिट्ठसंठाणं॥९॥ १८६. णिइंडो णिहंदो, णिम्ममो णिक्कलो णिरालंबो। णीरागो णिद्दोसो, णिम्मूढो णिदमयो अप्पा ॥१०॥ १८७. णिग्गंथो णीरागो, णिस्सल्लो सयलदोसणिम्मुक्को। णिक्कामो णिक्कोहो, णिम्माणो णिम्मदो अप्पा॥११॥ १८८. णवि होदि अप्पमत्तो, ण पमत्तो जाणओ दु जो भावो। एवं भणंति सुद्धं, णाओ जो सो उ सो चेव॥१२॥ ४८ समणसुत्तं - भाग १ ·181. 182. 183. . This has been proclaimed by the Arahants (embodied spiritually perfect personalities) that having renounced the perverted selfin threefold ways (mentally, bodily and vocally) and having become an awakened sell, (the person desirous of spiritual progress) meditates upon the supreme sell. Birth, death, old age, disease, sorrow, type of family, grade of existence, concomitants (psychical and physical) of self, different categories of self and transmigration in the four grades of mundane existence- all these do not belong to the nature of self. (Senses of ) colour, taste, odour and touch, bodily form, structures of bones, modification (of self) in the form of men, women, etc.-all these do not belong to the self. Having kept empirical standpoint in view, the Ācāryas have spoken of all the modifications in the form of men, women, etc. as belonging to the self. (Verily), from the transcendental point of view, all the Jivas (beings) are the possessors of the nature of perfect souls. (In this way) selves from the two perspectives have been proclaimed. The Jiva (sell) is devoid of taste, colour, odour, and sound. He is imperceptible. Consciousness is his characteristic. His comprehension is without inferential reasoning. His form (of existence) has not been indicated. Know this. The self is devoid of mind, body and speech. He is without mcntal dualities, without mincness, and without body. He lives without support, without allachment, without ſlaw, without infatuation and without fear, 184. 185. 186. 187. The self is without possessions, without attachment, without the mental stings of deceit, of other worldly desires, and of spiritual ignorance. He is free from all impcrfcctions. He is without lust, without anger, without pride and without vanily. He who is the knower is the self. Hc is neither passionalc nor dispassionate i.e. (He transcends thcsc mcntal slates). Thus the scll is pure. The self which has been known is for certain the knowcr. The scll-rcaliscrs speak thus. 188. Samaņasullam-Vol. I 49 ·१८९. णाहं देहो ण मणो, ण चेव वाणी ण कारणं तेसिं। कत्ता ण ण कारयिदा, अणुमंता व कत्तीणं ॥१३॥ १९०. को णाम भणिज्ज बुहो, णाउं सव्वे पराइए भावे। मज्झमिणं ति य वयणं, जाणतो अप्पयं सुद्धं ॥१४॥ १९१. अहमिक्को खलु सुद्धो, णिम्ममओ णाणदंसणसमग्गो। तम्हि ठिओ तच्चित्तो, सव्वे एए खयं णेमि ॥१५॥ १६. मोक्षमार्गसूत्र १९२. मग्गो मग्गफलं ति य, दुविहं जिणसासणे समक्खादं। मग्गो खलु सम्मत्तं, मग्गफलं होइ णिव्वाणं॥१॥ १९३. दसणणाणचरित्ताणि, मोक्खमग्गो त्ति सेविदव्वाणि। साधूहि इदं भणिदं, तेहिं दु बंधो व मोक्खो वा॥२॥ १९४. अण्णाणादो णाणी, जदि मण्णदि सुद्धसंपओगादो। हवदि त्ति दुक्खमोक्खं, परसमयरदो हवदि जीवो॥३॥ १९५. वदसमिदीगुत्तीओ, सीलतवं जिणवरेहि पण्णत्तं। कुव्वंतो वि अभव्वो, अण्णाणी मिच्छदिट्ठी दु॥४॥ ५० समणसुत माग १ ·189. Neither I am the body, nor the mind, nor the speech, nor their cause in any case. Again, neither I am the doer, nor the persuader, nor the appreciator of the doer in any case. 190. Knowing the pure self and having known all the thoughts to be different from one's own self, which wise man is such as will really say this line that this (group of thoughts) is mine'. 191. Verily, I am one, pure and without mineness. I am full of knowledge and intuition. Since I have stayed in the self, I become engrossed in that. In consequence, I bring destruction to these alien thoughts. (16) Of the Means of Emancipation (Equanimity) 192. 193. (For the authentic development of human life) the two kinds, namely, (ethico-spiritual) means and the purpose of adopting the means have been properly stated in the law of Jina (spiritually victorious). (Because of being the basis of authentic development) undoubtedly, spiritual awakening is its means and the purpose to be achieved by this means (spiritual awakening) is supreme peace (equanimity). The means of attaining emancipation (equanimity) has been pronounced to be spiritual awakening, value-knowledge and ethico-spiritual conduct. so, that should be utilised for this purpose. But it should be born in mind that) on the one side from them (Karmic) bondage (mental tension due to auspicious thoughts) occurs and on the other side from thein equanimity results ( in one's life). This has been made intelligible by the divine personalities. Owing to (spiritual) ignorance if an intellectual person recognises that by dependence on auspicious psychical states freedom from suffering (mental tension) emerges, then, (he). remains absorbed in alien nature (taking him away.from cquanimity). Even adopting the vows (of non-violence, etc.), observing the carefulness (in walking, eating, speaking, etc.), practising the self-control (of mind, body and speech), pursuing the moral pattern of behavior and even Ramommy thorasierity, the person who is not spirigall awakencd is considered unawarc and unawakcncd' 194. 195. Samanasu, m Mo 51 ·१९६. णिच्छयववहारसरूवं, जो रयणत्तयं ण जाणइ सो। जे कीरइ तं मिच्छा-रूवं सव्वं जिणुदिटुं॥५॥ १९७. सद्दहदि य पत्तेदि य, रोचेदि य तह पुणो य फासेदि। धम्म भोगणिमित्तं, ण दु सो कम्मक्खयणिमित्तं ।।६।। १९८. सुहपरिणामो पुण्णं, असुहो पाव ति भणियमन्सु। परिणामो णनगदो, दुक्खक्खयकारणं समये ।।७।। १९९. पुण्णं पि जो समिच्छदि, संसारो तेण ईहिदो होदि। पुण्णं सुगईहे,, पुण्णखएणेव णिव्वाणं॥८॥ २००. कम्ममसुहं कुसीलं, सुहकम्मं चावि जाण व सुसीलं। कह तं होदि सुसीलं, जं संसारं पवेसेदि।॥९॥ २०१. सोवणियं पि णियलं, बंधदि कालायसं पि जह पुरिसं। बंधदि एवं जीवं, सुहमसुहं वा कदं कम्भं॥१०॥ २०२. तम्हा दु कुसीलेहिं य, रायं मा कुणह मा व संसग्गं । साहीणो हि विणासो, कुसीलसंसग्गरायेण ॥११॥ ५२ समणसुत्त - भाग १ ·196. 197. 198 He who does not comprehend the nature of transcendental and empirical standpoints, docs not comprehend the nature of three jewels (known as spiritual awakening, valueknowledge and ethico- spiritual conduct). Hence all the external performances which are pursucd are associated with wrong orientation. This has been proclaimed by the spiritual victor. 'Religious conduct is the means of (selfish) gain, not the means of destroying the Karmas (mental tensions)'. Only the person (who is unaware of spiritual heights) believes in this statement, takes pleasure in il, relishes and actualises it. Auspicious psychical state is the good; inauspicious psychical state is the bad. Thus this has been affirmed in other faiths (along with the doctrine of Jina). But in the doctrine of Jina (spiritually victorious), this has been (additionally) propounded that since auspicious and inauspicious psychical states are dependent on the other, they can not be regarded as the cause of destroying suffering (mental tension) as such. By the person who very much desires virtuous action (good mental tension), the worldly life has been accepted. Though the virtuous action is the cause of one's happy condition, yet it is by casting aside even the good mental tension (giving rise to virtuous action) that supreme peace (equanimity) occurs. Vicious action is wrong; virtuous action is right. Know this. But (it is unintelligible) how the virtuous action which takes us to mundanc existence (mental tension, although good) is considered right? Just as the fetters made of black iron and those of gold bind the person, so also performed vicious and virtuous actions (which cause mental tension) bind the Jiva (person) (to suffering). It is, thereforc, said that never show any attachment to and never have any association with the impure (mental tensioncrcating) actions. The reason is that the nature of soul which is frce becomes insignificant because of attachment and association with the impure actions. 199. 200. 201. 202. Samaņasuttań-Vol. I 53 ·२०३: वरं वयतवेहि सग्गो, मा दुक्खं होउ णिरइ इयरेहि। छायातवट्ठियाणं, पडिवालंताण गुरुभेयं ।।१२।। २०४. खयरामरमणुय-करंजलि-मालाहिं च संथुया विउला। चक्कहररायलच्छी, लन्भई बोहीण भंव्वणुओ॥१३॥ २०५. तत्थ ठिच्चा जहाठाणं, जक्खा आउक्खए चुया। उवेन्ति माणुसं जोणिं, सेदुसंगेऽभिजायए॥१४॥ २०६-२०७. भोच्चा भाणुस्सए भोए, अप्पडिरूवे अहाउयं । पुव्वं विसुद्धसद्धम्मे, केवलं बोहि बुज्झिया।।१५।। चउरंग* दुल्लहं मत्ता, संजमं पडिवज्जिया। तवसा धुयकम्मंसे, सिद्धे हवइ सासए॥१६॥ ५४ समणसुत्तं - भाग १ ·204. 203. By reason of pursuing vows and austerities i.e. virtuous action, the attainment of heaven ( for a person) is better than that of the hell, so that no suffering may exist in his life). (True it is that) because of perpetrating vicious actions, there will be suffering (for the person) in the hell. (It may be noted that) there is a vast difference between the persons waiting on account of having stayed in ( the coolness of) a covered place and in (the heat of) the scorching sun The abundant kingly prosperity of the emperor which has been extolled by the Vidyadharas , gods and men through the rows of their folded hands(for salutation), is undoubtedly achieved ( by virtue of auspicious psychical states resulting in good mental tensionis), but awakening which follows a spiritual person is not achieved thereby. 205. Having stayed at the proper place there (in the abode of celestial beings through auspicious psychical states resulting in good mental tension), the celestial beings who have come out of their abode after completing their age, take human birth. In that human birth, they give rise to attachment to worldly pleasures. 206-207. Having enjoyed human gains according to his own age, having experienced pure spiritual awakening by virtue of having comprehended real spiritualism in some previous life, having known the four constituents of spiritual development which are difficult to be attained, having adopted self-restraint, having annihilated the remaining parts of Karmas through austerity, the person who has taken human birth becomes spiritually perfect for ever. Ek -Human beings moving in the sky by means of supernormal powers. 1) Birth in human fom, 2) Spiritual comprehension, 3) Resolute faith in spirituality, and 4) Vitality for practising self-restraint. Samaņasuttam-Vol. I 55 ·१७. रत्नत्रयसूत्र (अ) व्यवहार-रत्नत्रय २०८. धम्मादीसद्दहणं, सम्मत्तं णाणमंगपुव्वगदं। चिट्ठा तवंसि चरिया, ववहारो मोक्खमग्गो ति॥१॥ २०९. नाणेण जाणई भावे, दसणेण य सद्दहे। चरित्तेण निगिण्हाइ, तवेण परिसुज्झई॥२॥ २१०. नाणं चरित्तहीणं, लिंगग्गहणं च दंसणविहीणं। संजमहीणं च तवं, जो चरइ निरत्थयं तस्स ॥३॥ २११. नादंसणिस्स नाणं, नाणेण विणा न हुंति चरणगुणा। अगुणिस्स नत्थि मोक्खो, नत्थि अमोक्खस्स निव्वाणं॥४॥ २१२. हयं नाणं कियाहीणं, हया अण्णाणओ किया। पासंतो पंगुलो दड्ढो, धावमाणो य अंधओ॥५॥ २१३. संजोअसिद्धीइ फलं वयंति, न हु एगचक्केण रहो. पयाइ। अंधो य पंगू य वणे समिच्चा, ते संपत्ता नगरं पविट्ठा ॥६॥ ५६ समणसुत्तं - भाग १ ·(17) Of Three Jewels (A) Three Jewels from the Empirical Standpoint: 208. 209. 210. 211. (From the empirical standpoint) belief in religious truths, human values, etc, is spiritual awakening. When eleven Angas (scriptures) and specefic portion of the twelth Anga (scripture) are studied well, then, the experience which issues from it is knowledge; pursuance of austerity is conduct-all this is the means to Mokşa (equanimity). The Vyavahāranaya (empirical standpoint) says so. The person comprehends things (facts and values) through knowledge; he believes in them by reason of (spiritual) awakening; he restrains the senses by virtue of (ethicospiritual) conduct; and by austerity he is purified. For the person who pursues mere knowledge without conduct, who adopts the form of a Muni (saint) without spiritual awakening and who performs austerity without concentration of mind all that is of no.consequence. For the person who is not a spiritualist, value-knowledge does not grow in life. In the absence of value-knowledge remarkabilities in (ethico-spiritual) conduct does not arise. For the person who is devoid of conduct emancipation (from Karmas) is not possible. And for the person who is devoid of emancipation (from Karmas), supreme peacc (equanimity in life) does not emerge. Knowledge destitute of action is of no consequence: action done from ignorance is also of no consequence. (It is a well known fact that) the lame man, even though all the time secing the fire, burned and the blind man, even though running, also burned. (Ācāryas) tell (us that) on accomplishing the unity (of knowledge and action) (there issues proper) result, since the chariot (of Dharma) does not move on one wheel (of either knowledge or action). (But) having gathered in the forest they (both) the blind and the lame men, who got united, went to the city. 212. 213. Samaņasuttam-Vol. I 57 ·(आ) निश्चय-रत्नत्रय २१४. सम्मइंसणणाणं, एसो लहदि त्ति णवरि ववदेसं। सव्वणयपक्खरहिदो, भणिदो जो सो समयसारो॥७॥ २१५. दंसणणाणचरित्ताणि, सेविदव्वाणि साहुणा णिच्चं। ताणि पुण जाण तिण्णि वि, अप्पाणं जाण णिच्छयदो॥८॥ २१६. णिच्छयणयेण भणिदो, तिहि तेहिं समाहिदो हु जो अप्पा। ण कुणदि किंचि वि अन्नं, ण मुयदि सो मोक्खमग्गो त्ति॥९॥ २१७. अप्पा अप्पम्मि रओ, सम्माइट्ठी हवेइ फुडु जीवो। जाणइ तं सण्णाणं, चरदिह चारित्तमग्गु ति॥१०॥ २१८. आया हु महं नाणे, आया मे दंसणे चरित्ते य। आया पच्चक्खाणे, आया मे संजमे जोगे।।११।। १८. सम्यक्त्वसूत्र (अ) व्यवहार-सम्यक्त्व : निश्चय-सम्यक्त्व २१९. सम्मत्तरयणसारं, मोक्खमहारुक्खमूलमिदि भणियं। तं जाणिज्जइ णिच्छय-ववहारसरूवदोभेयं ॥१॥ २२०. जीवादी सद्दहणं, सम्मत्तं जिणवरेहिं पण्णतं। ववहारा णिच्छयदो, अप्पा णं हवइ सम्मत्तं ॥२॥ ५८ समणसुत्तं - भाग १ ·(B) Three Jewels from the Transcendental Standpoint: 214. That which is the highest self is not the subject of any viewpoint. Consequently, that (the highest self) alone acquires the. designation of spiritual awakening and spiritual (value) knowledge. 215. (The three), namely, spiritual awakening, value-knowledge, and ethico-spiritual conduct should be adored by the saint.But from the transcendental point of view know these three alone to be the self without any doubt. 216. The self who has been identified with these three (spiritual awakening, value-knowledge and ethico spiritual conduct) neither accepts even a little quantity of any other thing nor renounces. Thus from the transcendental point of view that (self) alone has been said to be the means of liberation (equanimity). 217. Oh man ! the self who is absorbed in himself is certainly an awakened one. That which knows the self is spiritual knowledge and abiding in the self is the way of conduct. 218. Verily, for me the self is knowledge, for me the self is spiritual awakening and conduct; for me the self is the resolution to renounce vice and for me the self is restraint and meditation. (18) Of spiritual Awakening (A) Spiritual Awakening from the Empirical Standpoint: Spiritual Awakening from the Transcendental standpoint. 219. 220. Among the three Jewels, spiritual awakening is the best. (It) has been said to be the basis of the great tree of liberation. Again, there are two kinds of the nature of spiritual awakening , namely empirical and transcendental. That (spiritual awakening) is known as such. It has been propounded by the Arahantas (embodied spiritually perfect personalities) (that) from the empirical point of view, the belief in the Jiva, etc. (spiritual principles) is styled spiritual awakening, and (that) from the transcendental point of view, the self alone corresponds with spiritual awakening. Samaņasuttar-Vol. 1 59 ·२२१. जंमोणं तं सम्म, जसम्म तमिह होइमोणं ति। निच्छयओ इयरस्स उ, सम्मं सम्मत्तहेऊ वि॥३॥ २२२. सम्मत्तविरहिया णं, सुठ्ठ वि उग्गं तवं चरंता णं। ण लहंति वोहिलाहं, अवि वाससहस्संकोडीहिं॥४॥ २२३. दंसणभट्ठा भट्ठा, दंसणभट्ठस्स णत्थि णिव्वाणं। सिज्झंति चरियभट्ठा, दंसणभट्ठा ण सिल्झंति ॥५॥ २२४. दसणसुद्धो सुद्धो दसणसुद्धो लहेइ णिव्वाणं। दसणविहीण पुरिसो, न लहइ तं इच्छियं लाहं॥६॥ २२५. सम्मत्तस्स य लंभो, तेलोकस्स य हवेज्ज जो लंभो। सम्मइंसणलंभो, वरं खु तेलोक्कलंभादो॥७॥ २२६. किं बहुणा भणिएणं, जे सिद्धा णरवरा गए काले। सिज्झिहिंति जे वि भविया, तं जाणइ सम्ममाहप्पं ।।८॥ २२७. जह सलिलेण ण लिप्पड़, कमलिणिपत्तं सहावपयडीए। तह भावेण ण लिप्पड़, कसायविसएहिं सप्पुरिसो॥९॥ ६० समणसुत्तं - भाग १ ·221. 222. 223. 224. From the transcendental standpoint that which expresses itself in silence is spiritual awakening. That which is spiritual awakening from the transcendental standpoint expresses itselfin silence in this world. But from the empirical standpoint even the means of transcendental spiritual awakening has been styled spiritual awakening. Even performing very severe austerities, persons devoid of spiritual awakening do not attain spiritual wisdom even in thousands and crores of years. Persons devoid of spiritual awakening have gone away (from truth). Consequently, in the life of persons devoid of spiritual awakening (supreme peace (equanimity) does not occur. Persons who have neglected ethico-spiritual conduct (even after experiencing spiritual awakening) succeed in attaining equanimity) (after definitely performing ethico-spiritual conduct at the proper time). But persons devoid of spiritual awakening never succed (in attaining equanimity). He (by whom) flawless spiritual awakening has been attained, is unparalleled, (since) he (definitely) attains supreme peace (equanimity). The person devoid of spiritual awakening does not attain desired beneficence (of equanimity). If the achievement of spiritual awakening is on the one side and the achievement of the three worlds is on the other, (out of these two) the achievement of spiritual awakening is undoubtedly better than that of the three worlds. What is the use of much stated things ? (It is sufficient to say that) (you) should know the significance of spiritual awakening by virtue of which noble persons have succeeded in the past (in attaining equanimity), and (in future) also poble persons will succeed (in attaining equanimity). Just as a leaf of the lotus plant because of its own nature and constitution is not defiled by water, so also an awakened person because of its spiritual nature is not sullied by passions and sensuous attractions. 225. 226, 227. Samanasuttam-Vol. 1 61 ·२२८. उवभोगमिंदियेहिं, दव्वाणमचेदणाणमिदराणं। जं कुणदि सम्मदिट्ठी, तं सव्वं णिज्जरणिमित्तं॥१०॥ २२९. सेवंतो वि ण सेवइ, असेवमाणो वि सेवगो कोई। परगणचेट्ठा कस्स वि, ण य पायरणो त्ति सो होई॥११॥ . २३०. न कामभोगा समयं उर्वति, न यावि भोगा विगई उति। जे तप्पओसी य परिग्गही य, सो तेसु मोहा विगई उवेइ॥१२॥ (आ) सम्यग्दर्शन-अंग २३१. निस्संकिय निक्कंखिय, निग्वितिगिच्छा अमूढदिट्ठी . या उवबूह थिरीकरणे, वच्छल्ल पभावणे अट्ठ।।१३।। ६२ समणसुत्तं - भाग १ ·228. Since through the senses the spiritually awakened person enjoys ( in a detached way) the pleasure derived from the conscious and unconscious things, all that pleasure becomes the cause of elimination of (previous) Karmas (psycho-physi-. cal impurities). 229. Even making use of things (for sensuous pleasures), a person (may be such that) (because of detachment), he does not remain dependent on them ( for attaining supreme peace). On the contrary, even not making use of things (for sensuous pleasures), a person ( may be such that) (because of attachment), he becomes dependent on them (with the result that supreme peace always remains unattainable for him). (True it is to say that) even by reason of the effort made for doing good work for the sake of somebody, one does not become related with it (in a strong way), (because of not having any attachment to it). (It can, therefore, be said that because of attachment strong relation with things occur, karmic bondage results and mental perturbation comes into being). 230. Merely by knowing about the sensuous objects and worldly gains, the person neither resorts to identification with them nor experiences alienation from them. (But true it is to say that) the person who either likes or dislikes them experiences psycical transformation (of identification with them or alienation from them) because of remaining infatuated with them. (B) Resultant Components of Spiritual Awakening: 231, There are eight (resultant) components of spiritual awakening, namely, non-doubtfulness, non-hankeringness, non-disgustedness, non-injudiciousness, enhancement of virtues in one's own self, re-establishment of one's own self and that of others on the virtuous path, affection towards the virtuous, and promulgation of values - (these are the eight resultant components of spiritual awakening). Samanasuttam-Vol. I 63 ·२३२. सम्मदिट्ठी जीवा, णिस्संका होति णिज्भया तेण। सत्तभयविप्पमुक्का, जम्हा तम्हा दुणिस्संका।।१४।। २३३. जो दुण करेदि कंखं, कम्मफलेसु तह सव्वधम्मेसु। सो णिक्कंखो चेदा, सम्मादिट्ठी मुणेयव्वो।।१५।। २३४. नो सक्कियमिच्छई न पूर्य, नो वि य वन्दणगं कुओ पसंसं?। से संजए सुव्वए तवस्सी, सहिए आयगवेसए स भिक्खू॥१६॥ २३५. खाई-पूया-लाह, सक्काराई किमिच्छसे जोई। इच्छसि जइ परलोयं, तेहिं किं तुज्झ परलोये॥१७॥ २३६. जो ण करेदि जुगुप्पं, चेदा सव्वेसिमेव धम्माणं। सो खलु णिविदिगिच्छो, सम्मादिट्ठी मुणेयव्वो॥१८॥ २३७. जो हवइ असम्मूढो, चेदा सद्दिट्ठी सव्वभावेसु। सो खलु अमूढदिट्ठी, सम्मादिट्ठी मुणेयव्वो॥१९॥ २३८. नाणेणं दसणेणं च, चरित्तेणं तहेव य। खन्तीए मुत्तीए, वड्ढमाणो भवाहि य॥२०॥ ६४ समणसुत्तं - भाग १ ·232. 233. 234. 235. The spiritually awakened persons are devoid of any doubt ( in spirituality ), so (they) are fearless, Since (they) arc free from the seven kinds of fear, (they) are for certain devoid of any doubt (in spirituality). The person who has no longing (born of attachment) for the good consequences of bound Karmas and who does not hanker after the different modifications (kinds) of things should be known to be spiritually awakened with the quality of non-hankeringness. Why will the saint who does no crave for honourable recep- Lion, who does not long for esteem, who does not wish even for salutation, (why will the Saint) yearn for praise ?(True it is that ) he who is self-restrained, who is steadfast in the observance of vows, who is the pursurer of austerities, who is benevolent and who is the seeker of ( higher ) self is styled 'saint'. Oh saint ! if you make efforts to attain the transcendental state of existence (life of equanimity), then, why do you pine for (people's) praise and (their) esteem along with the worldly gains, honourable reception etc. ? For you will there be an entrance through these into the transcendental state of existence ? The person who does not feel disgust towards any of the (dislikable ) modifications of things should be known to be spiritually awakened with the quality of non-disgustedness. The person who is without irrationality in all the considerations and remains authentically oriented in them, should be known to be spiritually awakened with the quality of noninjudiciousness. You (onc) should remain progressing in (developing) ſorbearance and non-attachment through spiritual awakening, value- knowledge and ethico-spiritual conduct. (Such a person should be known to be spiritually awakened with the quality of enhancement of virtues in one's own self ). 236. 237. 238. Fear of this world, fear of the other world, fear of unsafety, fear of becoming devoid of self-restraint, fear of death, fear of pain and suffering, and fear of any undesirable happening Samaņasuttam-Vol. I 65 ·२३९. णो छादए, णोऽवि य लूसएज्जा, माणं णा सेवेज्ज पगासणं च। ण यावि पण्णे परिहास कुज्जा, ण याऽऽसियावाद वियागरेज्जा॥२१॥ २४०. जत्थेव पासे कइ दुप्पउत्तं, काएण वाया अदु माणसेणं। तत्थेव धीरो पडिसाहरेज्जा, आइन्नओ खिप्पमिवक्खलीणं॥२२॥ २४१. तिण्णो हु सि अण्णवं महं, किं पुण चिट्ठसि तीरमागओ। अभितुर पारं गमित्तए, समयं गोयम! मा पमायए॥२३॥ २४२. जो धम्मिएस भत्तो, अणुचरणं कुंणदि परमसद्धाए। पियवयणं जंपतो, वच्छल्लं तस्स भव्वस्स ॥२४॥ २४३. धम्मकहाकहणेण य, बाहिरजोगेहिं चावि अणवज्जे। धम्मो पहाविदव्वो, जीवेसु दयाणुकंपाए॥२५॥ २४४. पावयणी धम्मकही, वाई नेमित्तिओ तवस्सीय। विज्जा सिद्धो य कवी, अठेव पभावगा भणिया॥२६॥ १९. सम्यग्ज्ञानसूत्र २४५.. सोच्चा जाणइ कल्लाणं, सोच्चा जाणइ पावगं। उभयं पि जाणए सोच्चा, जं छेयं तं समायरे॥१॥ समणसुत्तं - भाग १ ·239. 240. 241. The wise person should neither hide ( the significant help received from somebody), nor show disregard ( to others), nor resort to self-conceit and to the display ( of his own achievements), nor indulge in ridiculing others, por declare the blessing ( to be bestowed upon somebody). Whenever the wise person observes in himself that something wrong has been committed by his own mind, body and speech, he should immediately withdraw from there, just as a horse of good breed immediately withdraws from wrong. movements on sensing the direction of) reins. Undoubtedly you have crossed the great ocean of the world, then, having come on the shore, why are you standing there? Oh Gautam ! for leaving even the shore ( for attaining perfection ) you should quicken. Be aware of the opportunity ((that has come to you) and do not be indolent. In the spiritually awakened ( one') who is fond of morally excellent persons, who follows them with great regard, who keeps speaking lovable words to them, there exists ( in one) the quality of affection towards the virtuous. By telling ethico-spiritual stories, by performing faultless external penances and also by being kind and compassionate to Jivas ( beings), values should to made effective. An expounder of value-principles, a narrator of ethicospiritual stories, a disputant, a foreteller, a performer of evere penances, a possessor of value-knowledge, an occupant of supernormal powers and a poet - all these eight have been proclaimed to be effective personalities. 242. 243. 244. (19) of Value-Knowledge 245. Having listened to (value-discourse), one comprehends the ethico-spiritual beneficence; having listened to (value- discourse) one also comprehends the unauthentic course of life; having listened to these, one comprehends both of them. Hence one should follow that which is (ethico-spiritually) beneficial, Samaņasuttan-Vol. I 67 ·२४६. णाणाऽऽणत्तीए पुणो, दंसणतवनियमसंजमे ठिच्चा। विहरइ विसुज्झमाणो, जावज्जीवं पि निक्कंपो॥२॥ २४७. जह जह सुयमोगाहइ, अइसयरसपसरसंजुयमपुव्वं । तह तह पल्हाइ मुणी, नवनवसंवेगसद्धाओ॥३॥ २४८. सूई जहा ससुत्ता, ननस्सई कयवरम्मि पडिआ वि। जीवो वि तह ससुत्तो, न नस्सइ गओ वि संसारे ।।४।। २४९. सम्मत्तरयणभट्ठा, जाणंता बहुविहाई सत्थाई। आराहणाविरहिया, भमंति तत्थेव तत्व।।५।। २५०-२५१. परमाणुमित्तयं पि हु, रायादीणं तु विज्जदे जस्स। ण वि सो जाणादि अप्पाणयं तु सव्वागमधरो वि॥६॥ अप्पाणमयाणंतो, अणप्पयं चावि सो अयाणंतो। कह होदि सम्मदिट्ठी, जीवाजीवे अयाणंतो॥७॥ २५२. जेण तच्चं विबुझेज्ज, जेण चित्तं णिरुज्झदि। जेण अत्ता विसुज्झेज्ज, तं णाणं जिणसासणे॥८॥ २५३. जेण रागा विरज्जेज्ज, जेण सेएस रज्जदि। जेण मित्ती पभावेज्ज, तं णाणं जिणसासणे॥९॥ २५४. जो पस्सदि अप्पाणं, अबद्धपुढें अणन्नमविसेसं। अपदेससुत्तमझं, पस्सदि जिणसासणं सव्वं ॥१०॥ ६८ समणसुतं - भाग १ ·246. 247. 248. 249. 250-251. Having resided in the house of ) spiritual awakening, austerity, vows and sell-restraint through the directive of value-knowledge, the person moves on happily and he remains steadfast in them throughout life. In whatever manner the wise man is absorbed in an extraordinary spiritual knowledge which is associated with the emergence of much happiness, in that manner he becomes happy by reason of experiencing unprecedented states of non-attachment. Just as a needle with thread, even if fallen in the heap of straw, is not lost, so also the Jiva ( person ) with moral and spiritual observances, even if absorbed in the world, does not face ruin. If the persons who are devoid of the Jewel of spiritual awakening comprehend the scriptures, even then, since the path of supreme peace ( equanimity) has been shunned by them, they remain in the worldly process ( state of mental tension). The person in whose life even an iota of attachment, etc. (with spiritual perversion) is present does not understand the self, though he has the comprehension of all the scriptures. Since he does not understand the self, he does not understand the non-self. In this way, not understanding (not discriminating between the self and the non-self, how will he become spiritually awakened ? In the law of Jina ( spiritually victorious ) that is knowledge by virtue of which spiritual principle is cognised, mind is curbed and soul is purified. In the law of Jina ( spiritually victorious) that is knowledge by which the Jiva ( person) becomes free from attachment, by which he is absorbed in the virtue and by which (thc fccling of) amity is engendered. The person who knows the self to be unbound and untarnished by Karmas (the filth attached to the soul), who knows its experience to be unparalled and its being to be (internally) undifferentiated, who knows it to be without occupying any spacc, without any definition and without any middle point, (he) comprehends the entire law of Jina (the spiritually victorious). 252. 253. 254. Samanasuttar-Vol. I 69 ·२५५. जो अप्पाणं जाणदि, असुइ-सरीरादु तच्चदो भिन्नं । जाणग-रूव-सरूवं, सो सत्थं जाणदे सव्वं ॥११॥ २५६. सुद्धं तु वियाणंतो, सुद्धं चेवप्पयं लहइ जीवो। जाणतो दु असुद्धं, असुद्धमेवप्पयं लहइ ॥१२॥ २५७. जे अज्झत्थं जाणइ, से बहिया जाणइ। जे बहिया जाणइ, से अज्झत्थं जाणइ॥१३॥ २५८. जे एगं जाणइ, से सव्वं जाणइ। जे सव्वं जाणइ से एगं जाणइ॥१४॥ २५९. एदम्हि रदो णिच्चं, संतुट्ठो होहि णिच्चमेदम्हि। एदेण होहि तित्तो, होहिदि तुह उत्तमं सोक्खं ॥१५॥ २६०. जो जाणदि अरहंतं, दव्वत्तगुणत्तपज्जयत्तेहिं। सो जाणादि अप्पाणं, मोहो खलु जादि तस्स लयं॥१६॥ २६१. लभ्रूणं णिहिं एक्को, तस्स फलं अणुहवेइ सुजणते। तह णाणी णाणणिहिं, भुंजेइ चइत्तु परतत्तिं ॥१७॥ २०. सम्यक्चारित्रसूत्र (अ) व्यवहारचारित्र २६२. ववहारणयचरित्ते, ववहारणयस्स होदि तवचरणं। णिच्छयणयचारित्ते, तवचरणं होदि णिच्छयदो॥१॥ ७० समणसुत्तं - भाग १ ·255. 256. 257. 258 The person who knows the self to be basically different from the impure body, who knows the naturc and the nalural constitution of the self to be having the characteristic of being the 'knower', (he) comprehends (the essence of) cach and every scripture. Knowing the authentic state of (self's) existence, the person will certainly allain the authentic self. But knowing only the unauthentic state of (sell's) existence, the person will only meet with the unauthentic self. The person who understands spiritual value, understands external (social injustices) and the person who understands external (social injustices) understands spiritual values. He who understands the transcendental self understands all the empirical diversities (based on attachment and aversion). He who understands all the empirical diversities (based on attachment and aversion) understands the transcendental self. Always remain devoted to sceking the knowledge of self, always be content with it, (nay) always be satisfied with it. Then, supreme happiness will occur to you. He who understands the Arahanta (embodied spiritually perfect personality) through the perspective of substance, quality and modification understands the authentic self. In his life attachment certainly gets dissolved thereby. Just as some person, having obtained the treasure of fame, expericnces its fruit (in society), so also wise person, having renounced the habit of getting satisfaction from 'the other', experiences the treasure of self-knowledge (in one's own sell). 259. 260. 261. (20) Or Ethico-Spiritual Conduct (A) Empirical conduct: 262. In thc conduct which is being pursued from the empirical standpoint, there is the pursuance of (bodily oriented) austerity from the empirical standpoint. (But) in the conduct which is being pursued from the transcendental standpoint, there is thc pursuancc of the (spiritually oriented) austerity from the transcendental standpoint. Samaņasuttam-Vol. i 71 ·२६३. असुहादो विणिवित्ती, सुहे पवित्ती य जाण चारित्तं । वदसमिदिगुत्तिरूवं, ववहारगया दु जिणभणियं ॥२॥ २६४. सुयनाणाम्म वि जीवो, वर्सेतो सो न पाउणति मोक्खं। जो तवसंजममइए, जोगेन चएइ वोढुं जे॥३॥ २६५. सक्किरियाविरहातो, इच्छितसंपावयं ण नाणं ति। मग्गण्णू वाऽचेट्ठो, वातविहीणोऽधवा पोतो॥४॥ २६६. सुबहुं पि सुयमहीयं किं, काहिइ चरणविप्पहीणस्स। अंधस्स जह पलित्ता, दीवसयसहस्सकोडी वि॥५॥ २६७. थोवम्मि सिरिखदे जिणइ, बहुसुदं जो चरित्तसंपुण्णो। जो पुण चरित्तहीणो, किं तस्स सुदेण बहुएण।।६।। (आ) निश्चयचारित्र २६८. णिच्छयणयस्स एवं, अप्पा अप्पम्मि अप्पणे सुरदो। सो होदि हु सुचरित्तो, जोई सो लहइ णिव्वाणं॥७॥ २६९. जं जाणिऊण जोई, परिहारं कुणइ पुण्णपावाणं। तं चारित्तं भणियं, अवियप्पं कम्मरहिएहिं ।। ८॥ ७२ समणसुत्तं - भाग १ ·263. 264, 265, Withdrawal from the immoral (conduct) and devoting one's self to the moral ( conduct) is styled 'conduct from the cmpirical standpoint. This conduct is occupied with vows, carefulness in walking, speaking, etc. and with the restraint of mind, body and speech). This has been said so by the Jina (spiritual victor). Know this. The person who is not able to pursue actions directed toward austerity and self-restraint does not attain supreme peace, although always disposed to ( the pursuit of ) scriptural knowledge. Only because of the absence of virtuous action ( in the life of an individual), mere knowledge is not the effecter of desired peace, just as more knowledge does not carry to the desired place the knower of a path who is void of efforts or just as the vessell without the force of) air does not carry one to the desircd destination. What purpose will the scriptures studiсd thoroughly by the • person devoid of good conduct, serve ? Just as what purpose will thc thousands and crores of lamps illumined by the blind man, serve ( for him)? Even on having been educated a little, the person who has been occupied with good conduct excels an erudite one; but what is the use of much scriptural knowledge to him who is devoid of good conduct ? 266. 267. (B) Transcendental Conduct: 268. 269. According to the transcendental standpoint it is said that (when) the self is absorbed in his own self, then, that (obsorbtion in the highest self) is certainly transcendental conduct. That saint (who practiscs this) attains suprcme peace. Having cxpcrienced which ( the real self ), when the yogi translatcs into liſe the renouncement of virtuc (good mental tension) and that of vice (bad mental tcnsion), then, that has becn proclaimed to be tensionless conduct by thc Arahantas (embodicd spiritually perfect personalities). Samaņasultan-Vol. 1 73 ·२७०. जो परदव्वम्मि सुहं, असुहं रागेण कुणदि जदि भावं। सो सगचरित्तभट्ठो, परचरियचरो हवदि जीवो॥९॥ २७१. जो सव्वसंगमुक्कोऽणनमणो अप्पणं सहावेण। जाणदि पस्सदि णियदं, सो सगचरियं चरदि जीवो॥१०॥ २७२. परमम्हि दु अठिदो, जो कुणदि तवं वदं च धारेई। तं सव्वं बालतवं, बालवदं बिंति सव्वण्हू॥११॥ २७३. मासे मासे तु जो बालो, कुसग्गेणं तु भुंजए। न सो सुक्खायधम्मस्स, कलं अग्घइ सोलसिं॥१२॥ २७४. चारित्तं खलु धम्मो, धम्मो जो सो समो ति णिहिट्ठो। मोहक्खोहविहीणो, परिणामो अप्पणो हु समो॥१३॥ २७५. समदा तह मज्झत्थं, सुद्धो भावो य वीयरायत्तं। तह चारित्तं धम्मो, सहावआराहणा भणिया॥१४॥ २७६. सुविदिदपयत्थसुत्तो, संजमतवसंजुदो विगदरागो। समणो समसुहदुक्खो, भणिदो सुद्धोवओओ त्ति॥१५॥ ७४ समणसुत्तं - भाग १ ·270. The person who, because of attachment, experiences good and bad mental states in regard to things different from the self, is devoid of spiritual conduci, and therefore, (he) is the pursurer of unspiritual conduct. 271. The person who is devoid of all attachments and who is engrossed in the self apprehends and experiences the self in its basic nature. He, certainly, pursues spiritual conduct. 272. For the person who is not disposed to the spiritual way of life and even then who performs austerity and adopts vows, (for him) the Jinas (spiritual victors) say that his performance of austerity and his adoption of vows-both are unwise. 273. The unwise person who at every time partakes of a very little quantity of food measured from the forepart of a pointed blade of Kusa ( variety of) grass even after a month's fast performed many times, (he) does not attain even the one-sixteenth part of that complete moon of religion which has been pronounced from the spiritual point of view. 274. Undoubtedly, ethico-spiritual conduct has been proclaimed to be religion. Again, that which is equanimity has also been certainly proclaimed to be religion. And equanimity is the psychical state of self devoid of attachment and perturbation. (Hence equanimity has been cquated with the echicospiritual conduct). 275. Just as equanimity has been delineated, so also balancedness, pure psychical state, dispassionateness, spiritual conduct, religion and vencration for the original nature of self have been identically delincated, 276. Thc psychical state of the Sramaņa (saint) by whom spiritual principles and the Āgamas (scriptures) have been rightly comprehended, who is occupied with austerity and selfrestraint, by whom attachment has been done away with, by whom pleasure and pain have been considered to be basically the same, (thc psychical state of the Sramana) has been proclaimed to be purc awarencss.

·२७७. सुद्धस्स य सामण्णं, भणियं सुद्धस्स दंसणं णाणं। सुद्धस्स य णिव्वाणं, सो च्चिय सिद्धो णमो तस्स॥१६॥ २७८. अइसयमादसमुत्थं, विसयातीदं अणोवममणंतं। अव्वुच्छिन्नं च सुहं, सुद्धवओगप्पसिद्धाणं॥१७॥ २७९. जस्स ण विज्जदि रागो, दोसो मोहो व सव्वदव्वेसु। णाऽऽसवदि सुहं असुहं, समसुहदुक्खस्स भिक्खुस्स ।।१८॥ (इ) समन्वय २८०. णिच्छय सज्झसरूवं, सराय तस्सेव साहणं धरणं। तम्हा दो विय कमसो, पडिच्छमाणं पबुज्झेह ॥१९॥ २८१. अन्भंतरसोधीए, बाहिरसोधी वि होदि णियमेण । अन्भंतर-दोसेण हु, कुणदि णरो बाहिरे दोसे।।२०।। २८२. मदमाणमायलोह-विवज्जियभावो दु भावसुद्धि ति। परिकहियं भव्वाणं, लोयालोयप्पदरिसीहिं॥२१॥ २८३. चत्ता पावारंभ, समुठ्ठिदो वा सुहम्मि चरियम्हि। ण जहदि जदि मोहादी, ण लहदि सो..अप्पगं सुद्धं ॥२२॥ २८४. जह व णिरुद्धं असुहं, सुहेण सुहमवि तहेव सुद्धेण। तम्हा एण कमेण य, जोई झाएउ णियआदं॥२३॥ ७६ समणसुतं - भाग १ ·277. 278. The state of the enlightened one has been said to be the state of saintliness; the state of the enlightened one has also been proclaimed to be the state of spiritual awakening and spiritual knowledge; again, the state of the enlightened one has been said to be the state of Nirvana (supreme peace). Finally, the enlightened person has been regarded as the realiser of the highest object in life. Therefore, my reverence is for him. The happiness of those who have been adorned with spiritual experience is excellent, supersensuous, unique, infinite, incessant and is born of the self. In the mind of the saint for whom pleasure and pain are basically the same, there do not exist any attachment and aversion in regard to things and there does not occur spiritual forgetfulness (in his mind). Besides, neither the auspicious (Karma) nor the inauspicious (Karma) crecp into his self. 279. (C) Reconciliation between Transcendental Conduct and Empirical Conduct : 280. Transcendental experience is an end-in-itself. Good conduct (from the empirical standpoint) is its means. Hence accepting both of them in succession, all of you should understand this. 281. As a rule, there is also external purity of conduct by virtue of internal purification. It is by internal impureness alone that man commits external wrongs. 282. (When) there exists the mental state devoid of lust, conceit, dcccite and greed, there occurs unsullicdncss in the psychical state (of a person). This has been pronounced by the omniscients for the releasable souls. 283. Having renounced immoral acts, even if a person who has progressed adequately in moral conduct docs not cast aside attachment, spiritual perversion, etc., he does not apprehend thc pure self. 284. Just as vicious acts (bad mental tensions) have been rcstrained through virtuous acts ( good mental tensions ), so also virtuous acts (good mental tensions) have been restrained through spiritual experience. Therefore, the yogi (saint) should meditatc on his own virtuous and spiritual nature in this successive order, Samaņasutlam-Vol. I no ·२८५. निच्छयनयस्स चरणाय-विधाए नाणदंसणवहोऽवि। ववहारस्स उ चरणे, हयम्मि भयणा हु सेसाणं॥२४॥ २८६-२८७. सद्धं नगरं किच्चा, तवसंवरमग्गलं। खन्तिं निउणपागारं, तिगुत्तं दुप्पघंसयं ॥२५॥ तवनारायजुत्तेण, भित्तूणं कम्मकंचुयं। मुणी विगयसंगामो, भवाओ परिमुच्चए।॥२६॥ २१. साधनासूत्र २८८. आहारासण-णिदाजयं, च काऊण जिणवरमएण। झायव्वो णियअप्पा, णाऊणं गुरुपसाएण॥१॥ २८९. नाणस्स सव्वस्स पगासण्णाए, अण्णाणमोहस्स विवज्जणाए। रागस्स दोसस्स य संखएणं, एगंतसोक्खं समुवेइ मोक्खं॥२॥ २९०. तस्सेस मग्गो गुरुविद्धसेवा, विवज्जणा, बालजणस्स दूरा। सज्झायएगंतनिवेसणा य, सुत्तत्थ संचिंतणया धिई य॥३॥ २९१. आहारमिच्छे मियमेसणिज्जं, सहायमिच्छे निउणत्थबुद्धिं। निकेयमिच्छेज्ज विवेगजोग्गं समाहिकामे समणे तवस्सी॥४॥ समणसुत्तं - भाग १ ·285, On the elimination of the essence of spiritual conduct pursued in conformity with the transcendental standpoint, there necessarily occurs the elimination of spiritual knowledge . and spiritual awakening, but on the performance of virtuous actions in conformity with the empirical standpoint there may. occur or there may not occur the elimination of the rest, (namely spiritual knowledge and spiritual awakening). 286-287. Having built the city of spiritual faith; having put the latch of austerity and that of the stoppage of Kärmic influx (on the gate of the city), and therein having raised the skilful fort of patience which has been protected in three ways (by the walls, ditches and other defensive works of mind, body and speech) and which is to be conquered with difficulty, the Muni (saint) who, having pierced the cover of Karmas because of having been occupied with the iron arrows of austerity, has concluded the internal) battle, (he) consequently gets released from the world of things. (21) Of Spiritual Practices 288. It has been said in the doctrine of Jina (the spiritual victor) that having done conquest over sleep, posture, and (the covetedness for) food and having apprehended the self through the grace of spiritual teacher, one should meditate on one's own self. 289. By the effulgence of full knowledge, by the removal of valueignorance and spiritual forgetfulness, and by the annihilation of attachment and aversion, the person attains emancipation (equanimity) and (experience) absolute bliss. 290. Service of an experienced person and that of the spiritual teacher, avoidance of a value-ignorant person totally, fortitude, spiritual study, staying in seclusion, and reflection on the meaning of sutras (scriptures) - the group of all these is the means of equanimity (emancipation and bliss). 291. The saint who is the practiser of austerities and who is desirouis of deep spiritual meditation should partake of food. which is moderate and fit to be consumed, should long for a companion possessing discriminating understanding and lofty purpose of life and should choose a proper dwelling known through judicious judgement. Samaņasuttan-Vol. I 79 ·२९२. हियाहारा मियाहारा, अप्पाहारा य जे नरा। न ते विज्जा तिगिच्छंति, अप्पाणं ते तिगिच्छगा॥५॥ २९३. रसा पगामंन निसेवियव्वा, पायं रसा दित्तिकरा नराणं। दित्तं च कामा समभिद्दवंति, दुमं जहा साउफलं व पक्खी॥६॥ २९४. विवित्तसेज्जाऽऽसणजंतियाणं, ओमाऽसणाणं दमिइंदियाणं। नरागसत्तू धरिसेड़ चित्तं, पराइओ वाहिरिवोसहेहिं॥७॥ २९५. जरा जाव न पीलेइ, वाही जाव न वड्ढई। जाविंदिया न हायंति, ताव धम्मं समायरे॥८॥ २२. द्विविध धर्मसूत्र २९६. दो चेव जिणवरेहिं, जाइजरामरणविप्पमुक्केहिं। लोगम्मि पहा भणिया, सुस्समण सुसावगो वा वि॥१॥ २९७. दाणं पूया मुक्खं, सावयधम्मे ण सावया तेण विणा। झाणाज्झयणं मुक्खं, जइधम्मे तं विणा तहा सो वि॥२॥ ८० समणसुत्तं - भाग १ ·292. (Because of not requiring treatment), the physicians do not treat such persons as are satisfied with the food beneificial to spiritual practices, with the limited choice of that food and with a little quantity of limited food. In fact, they are the physicians of their own mind. (Six kinds of) tastes should not be consumed excessively. Very often these tastes work for persons as the excitors of bad cmotions and consequently) varied base desires harass the excited person, as diferent birds disturb the trec laden with lasteful fruits. 293. 294. Because of the choice of) dwelling which has been devoid of dcpravities, because of developing controlled posture, because of consuming a little quantity of food, because of. restrained senses, the enemy of attachment does not perturb the mind of a judicious man, as the encmy of discase cradicated by mcdicincs.does not attack the cured persons. Onc should pursue the spiritual path, as long as old age docs not afflict, disease "does not grow and the senses do not dccline. 295. (22) of the Two Modes of Life 296. (For social growth and one's own unfoldment) only two paths (modes of life) have been pronounced by the Arahantas (embodied spiritually perfect personalities) who are devoid of birth, death and old-age. (The traveller on the one path) (has been called) authentic sramaņa (saint) and (the traveller on the other path) (has been called) authentic Srāvaka (householder). 297, In the life of the fouseholder two things, namely, offering of gifts and paying of reverence to cthico-spiritual personalitics are prominent. Even without any onc of them, no persons arc styled 'S'rāvakas' (householders). In the life of the saint two things, namely, performance of meditation and pursuance of study are predominant. In the same way cven without anyone of them, no body is styled sramaņa’ (saint). Samarasultam-Vol. I 81 ·२९८. सन्ति एंगेहि भिक्खूहि, गारत्था संजमुत्तरा। गारत्थेहि य सव्वेहि, साहवो संजमुत्तरा ॥३॥ २९९. नो खलु अहं तहा, संचाएमि मुंडें जावं पव्वइत्तए। अहं णं देवाणुप्पियाणं, अंतिए पंचाणुव्वइयं सत्तसिक्खावइय दुवालसविहं गिहिधम्म पडिवज्जिस्सामि॥४॥ ३००. पंच य अणुव्वयाई, सत्त उ सिक्खा उ देसजइधम्मो। सव्वेण व देसेण व, तेण जुओ होइ देसजई॥५॥ २३. श्रावकधर्मसूत्र ३०१. संपत्तदसणाई, पइदियहं जड़जणा सुणेईय। समायारिं परमं जो, खलु तं सावगं बिंति॥१॥ ३०२. पंचुंवरसहियाई, सत्त वि विसणाई जो विवज्जेइ। सम्मत्तविसुद्धमई, सो दंसणसावओ भणिओ॥२॥ ३०३. इत्थी जूयं मज्जं, मिगव्व वयणे तहा फरुसया य। दंडफरुसत्तमत्थस्स दूसणं सत्त वसणाई॥३॥ ३०४. मांसासणेण वड्ढइ दप्पो दप्पेण मज्जमहिलसइ। जूयं पि रमइ तो तं, पि वाणिए पाउणइ दोसे॥४॥ ८२ समणसुतं - भाग १ ·298. Certainly saints are always better than the householders in regard to self-restraint. (But) (sometimes it has been found that) some householders are better than some saints in regard to self-restraint. 299. In consonance with the doctrine of Jina (the spiritual victor), so long as I am not feeling fit in getting tonsured for becoming a Sramaga (saint) in right earnest, I shall adopt in the presence of Sramanas who are dear to the enlightened persons, twelvefold householder's mode of life which consists of five Apuvratas (partial vows) and seven Sikşávratas (educative vows). 300. That has been proclaimed to be the householder's mode of life in which there are five Aņuvratas (partial vows) and seven Sikşāvratas (educative vown) in all. The person who is occupied with them either completely or partially is a Sravaka (houscholder). (23) Of the Householder's Mode of Life 301. (Ācāryas) indeed call him Sravaka (householder) who, having attained spiritual awakening and the like, listens to the superb values of conduct daily through the saints. 302. The person whose comprehension has become clear through spiritual awakening and who abandons all the (seven kinds of) vicious habits along with the consumption of five udambara fruits (some fruit with living organisms), (he) has been styled 'Srāvaka' (householder) endowed with spiritual awakening. 303. Gambling, drinking, hunting, harshness in speech, callousness in punishment, malpractices in monetary matters, and coital contact with woman (or man) other than one's own wife (or husband)- all these seven have been said to be vicious habits. 304, By eating meat, self-conceit aggravates; by reason of selfconceit, the person desires drink, then, he indulges in gambling. And, then, hc absorbs the above mentioned other vices too. . -Gunavrata (vows of withdrawal) + Sikşāvrata (vous of pursuance) = Siksavratas (cducative vows). Samaņasultam-Vol. I 83 ·३०५. लोइयसत्थम्मि वि, वण्णियं जहा गयणगामिणो विप्पा। भुवि मंसासणेण पडिया, तम्हा ण पउंजए मंसं॥५॥ ३०६. मज्जेण णरो अवसो, कुणेइ कम्माणि जिंदणिज्जाइं। इहलोए परलोए, अणुहवइ अणंतयं दुक्ख ॥६॥ ३०७. संवेगजणिदकरणा, णिस्सल्ला मंदरो व्व णिक्कंपा। जस्स दढा जिणभत्ती, तस्स भयं णत्थि संसारे॥७॥ ३०८. सत्तू वि मित्तभावं, जम्हा उवयाइविणयसीलस्स। विणओ तिविहेण तओ, कायन्वो देसविरएण॥८॥ ३०९. पाणिवहमुसावाए, अदत्तपरदारनियमणेहिं च। अपरिमिइच्छाओऽवि य, अणुव्वयाई विरमणाइं॥९॥ ३१०. बंधवहच्छविच्छेए, अइभारे भत्तपाणवुच्छेए। कोहाइदूसियमणो, गोमणुयाईण नो कुज्जा॥१०॥ ३११. थूलमुसावायस्स उ, विरई दुच्चं, स पंचहा होइ। कनांगोभु-आल्लिय - नासहरण कूडसक्खिज्जे॥११॥ - ३१२. सहसा अब्भक्खाणं, रहसा य सदारमंतभेयं च । मोसोवएसयं, कूडलेहकरणं च वज्जिज्जा॥१२॥ ८४ समणसुतं - भाग १ ·305. 306. 307. 308. - 309. In the popular literature it has been said that bccausc of cating mcat cvcn the Icarncd persons who move in the sky by mcans of supcrnormal powers, fell on thc ground ( and bccamc dcvoid of supcrnormal powers). Nobody, therefore, should use mcat. Owing to drinking man becomes without any sclf-control and commits rcprchcnsiblc actions. Conscquently, hc cxpcricncės endless suffering in this life and the next. By him in whosc mind there exists devotion to thc Jina (spiritually victorious), which (devotion) has been procrcated through detachment from the world, which is the procrcator of dciachment from the world, which is devoid of the sting of worldly purpose, which is unwavering like the Meru mountain, and which is stcady, no anxicty is cxperienced (by him) in the world. Since even thc cncmy of an humble-nalured man gradually dcvclops amity with him, humbleness through mind, body and speech should bc practised by the houscholder, Abstention from the killing of beings, from falschood, from unlimited desire, from taking things) without thcir having been given by the owner) and abstention from possessing another man's wife ( or from possessing another woman's husband) - all thcsc arc (five) Aņuvratas (partial vows). The person whosc mind is vitiated by anger, grccd, dcccit, etc.(he) (having been under their dominance) should neither restrain animals, man, etc., nor strike thcm, nor overload thcm, nor cause injury to their bodily parts, nor stop their food and water. Abstention from ordinary falschood is second (Aņuvrata). That admits of fivc kinds, namely,abstention from falschood regarding one's own daughter, animal and land, abstention from the taking away of entrusted moncy and from bearing falsc witness- ( these are the five kinds of abstention from falschoods). The person should cschcw these, namcly, the icndency of unthoughtfully attributing false charges, the action of fake writing, impetuously disclosing the secret will of onc's own wifc (or of one's own husband), and the association of those who are the instructors of unethical modes of lifc. 310. 311. 312. Samaņasuttam-Vol. I 85 ·३१३. वज्जिज्जा तेनाहड-तक्करजोगं विरुद्धरज्जं च। कूडतुलकूडमाणं, तप्पडिरूवं च ववहारं ॥१३॥ ३१४. इत्तरियपरिग्गहिया-ऽपरिगहियागमणा-णंगकीडं च। परविवाहक्करणं, कामे तिव्वाभिलासंच॥१४॥ ३१५-३१६. विरया परिग्गहाओ, अपरिमिआओ अणंततण्हाओ। बहुदोससंकुलाओ, नरयगइगमणपंथाओ॥१५॥ खित्ताइ हिरण्णाई धणाइ दुपयाइ-कुवियगस्स तहा। सम्म विसुद्धचित्तो, न पमाणाइक्कम कुज्जा॥१६॥ ३१७. भाविज्ज य संतोसं, गहियमियाणिं अजाणमाणेणं। थोवं पुणो न एवं, गिहिणस्सामो त्ति चिंतिज्जा॥१७॥ ३१८. जं च दिसावेरमणं, अणत्थदंडाउ जं च वेरमणं। देसावगासियं पि य, गुणव्वयाइं भवे ताई॥१८॥ ।.. ३१९. उड्ढमहे तिरियं पि य, दिसासु परिमाणकरणमिह पढमं। भणियं गुणव्वयं खलु, सावगधम्मम्मि वीरेण ॥१९॥ ३२०. वयभंगकारणं होइ, जम्मि देसम्मि तत्थ णियमेण । कीरइ गमणणियत्ती, तं जाण गुणव्वयं विदियं ॥२०॥ ८६ समणसुत्तं - भाग १ ·313. 314. 315. 316. Onc should avoid litigation, shun thc business of countcrſcit things, avoid falsc balance and falsc mcasures. (Onc should also avoid) things fetched for onc's own self through thciving along with one's contact with the thicſ, and also avoid that sovereignty which is hostile to one's own country. One should abstain from sexual association with the marricd woman (or man) and with unmarried woman (or man) along with all other licentious women (or man) and also abstain from all kinds of amorous play. One should also avoid the activity of other person's mating (without having any obligation to do so) along with the desire for lustfulness. Persons should keep away from the unlimited possession which is born of endless desires, which is fraught with many cvils and which is the road to hcllish cxistcncc. The person whose mind has rcally becomc unsullied should not commit the transgression of the limit of field etc., gold ctc., two leggcd animals etc., and of any mctal (but silver and gold) The person should be content with the limited acquisition (which has been voluntaily accepted). We should not think in this way that at this time a little limit of acquisition has been accepted and we shall have more when the need ariscs. That which is refrainment from (unlimited movement in ) any direction (Disävirati), that which is refrainment from wanton activity (Anarthadangavirati), that which is refrainment from 'going to some region (Desävakāśika) all of them arc styled Gunavratas' (vows of withdrawal). The setting of limits in the upward, downward and horizontal dirctions has been proclaimed to be the first Gunavrata (vow of withdrawal) (known as Dišāvirati). This has been cerlainly included by Lord Mahavira in the houscholder's way of life. In thc rcgion where there is present the cause of thc brcach of vows, when the refrainment from resorting to that region is practised as a rule, then, that (refrainment) has been proclaimed to be (Dešāvakäsika) Guņavrata ( vow of withdrawal). 317. 318. 319. 320. Samaņasuttam-Vol. I 87 ·३२१. विरई अणत्थदंडे, तच्चं, स चउल्विहो अवज्झायो। पमायायरिय हिंसप्पयाण पावोवएसे य॥२१॥ ३२२. अद्वेण तं न बंधइ, जमणद्वेणं तु थोवबहुभावा । अढे कालाईया, नियामगा न उ अणट्ठाए।।२२।। ३२३. कंदप्पं कुक्कुइयं, मोहरियं संजुयाहिगरणं च। उवभोगपरीभोगा-इरेयगयं चित्थ वज्जइ॥२३॥ ३२४. भोगाणं परिसंखा, सामाइय-अतिहिसंविभागोय। पोसहविही य सव्वो, चउरो सिक्खाउ वुत्ताओ॥२४॥ ३२५. वज्जणमणंतगुंबरि अच्चंगाणं च भोगओ माणं। कम्मयओ खरकम्मा-इयाण अवरं इमं भणियं॥२५॥ ३२६. सावज्जजोगपरिरक्खणट्ठा, सामाइयं केवलियं पसत्थं। गिहत्थधम्मा परमं ति नच्चा, कुज्जा बुहो आयहियं परत्था॥२६॥ ८८ समणसुत्तं - भाग १ ·321. 322. To refrain from wanlon activity (Anarthadanda) is the third Gunavrata (vow of withdrawal). That (wanton activity) is of four kinds, namely, harboring ill-reflcction, perpetrating random actions, delivering instruments of voilence to others and imparting cvil instructions - (to refrain from thcsc is thc third Guņavrata ( vow of withdrawal). Because of (the presence of) (good) objective ( in performing an action), the person docs not bind ( inauspicious Karmas), (since) in thc (presence of) (good) objcctive time, situation etc., arc the controllers of mind. And because of the absencc of (good) objective, the person binds (inauspicious karmas) duc lo mental depravity which may be cithcr lcss or more, (since) in the absence of (good) objective time, situation, etc. are not the controllers of mind and ( there remains unbridledness of mind). In the avoidance of wanton aciivity, the person avoids lustful cmotion, amorous behavious, prattling, insruments associated with voilence, and things of usc obtained in cxcess of nced. 323. 324. 325. Kccping limilcd things of use, pursuing scll-meditation, obscrving fast in a specific way and offering food etc. to a nonhouscholder gucst' who obscrves self-restraint and propagatcs cthico-spiritual valucs- all these four have been proclaimed to be Sikşāvratas ( vows of pursuance). From thc perspective of things of use what has been said is this that the avoidance of vegetables having infinite lives along with the five udambara fruits, should be cſſected. Bcsidcs, other things of use should be limited. And from the perspective of business transactions it has been said that the avoidance of such work as is causing injury to many lives, should also bc cffected. In order to refrain from uncthical actions Sāmāyika ( sclfmeditation) alone is paramount. In this way having recog. nised Sāmāyika ( self-meditation) as supreme among all thc ethical activitics of thc houscholder, the wisc person should remain occupied with his own cthico-spiritual unfoldment for rcalising thc highest ( statc of liſe). 326. Samaņasultam-Vol. 1 89 ·३२७. सामाइयम्मि उकए, समणो इव सावओ हवइ जम्हा। एएण कारणेणं, बहुसो सामाइयं कुज्जा॥२७॥ ३२८. सामाइयं ति काउं, परचिंतं जो उचिंतई सड्ढो। अट्टवसट्टोवगओ, निरत्थयं तस्स सामाइयं ॥२८॥ ३२९. आहरदेहसक्कार-बंभाऽवावारपोसहो य ऽणं। देसे सव्वे य इमं, चरमे सामाइयं णियमा।।२९।। ३३०. अन्नाईणं, सुद्धाणं, कप्पणिज्जाण देसकालजुत्तं। दाणं जईणमुचियं, गिहीण सिक्खावयं भणियं ॥३०॥ ३३१. आहारोसह-सत्थाभय-भेओ जं चउविहं दाणं। तं वुच्चइ दायव्वं, णिहिट्ठमुवासयज्झयणे॥३१॥ ३३२. दाणं भोयणमेत्तं, दिज्जइ धन्नो हवेइ सायारो। पत्तापत्तविसेसं, संदसणे किं वियारेण॥३२॥ ३३३. साहूणं कप्पणिज्जं, जं न वि दिण्णं कहिं पि किंचि तेहिं। धीरा जहुत्तकारी, सुसावया तं न भुंजंति ॥३३॥ ९० समणसुत्तं - भाग १ ·327. 328. 329. 330. On having performed Sämāyika ( sclf-meditation) the householder really becomes like a saint, he should, therefore, perform Sāmāyika (sclf-meditation) repeatedly. Iſthe houscholder who has begun to perform Sāmāyika ( selfmeditation), kceps in mind certain anxieties, then, since he has been occupicd with an enslaved and perturbed mental condition, his performance of Sāmāyika ( self-meditation) is of no consequence. That is Poşadha ( in which) the renouncement of food and bodily embellishment ( is effccted) partially or completely and (in which) the non-performance of houscholder's business and the study of) spiritual values (for comprehending the significance of equanimity) ( are effected) partially or completely. Besides, in the end of the Poşadha this Sāmāyika (self-mcditation) is performed as a rule. When the systematic offering of food which is pure, fit to be consumed and which is associated with region and season is made to saints, then, (that systematic offering) has been proclaimed to be householder's Śikṣāvrata ( vow of pursuance) known as Atithisamvibhāga vow). The gift is regarded as of four kinds. The division of which lics in food, medicine, books ( scriptures) and fearlessness. The gift of these should be offered. This has been so described in the Upāsakadhyayana ( book of householder's lifc). On understanding well ( the difference between deserving and non-deserving recipients), even if the offering of more food is made to persons without the distinction of deserving and non- deserving recepients, then also the householder becomes praiseworthy. (only in offering food) what is the use of inquiring into this distinction ? Oh! where even a little thing fit to be consumed by the saint has not been offered to him, therc thc virtuous houscholders who are steadfast in conduct and who are the pursurers of the law of Jiva ( spiritual victor) do not consume food 331. .332. 333. Samanasultam-Vol. I 91 ·३३४. जो मुणिभुत्तविसेसं, भुंजइ सो भुंजए जिणुवदिहें। संसारसारसोक्खं, कमसो णिव्वाणवरसोक्खं॥३४॥ ३३५. जंकीरइ परिरक्खा, णिच्चं मरण-भयभीरु-जीवाणं। तं जाण अभयदाणं, सिहामणि सव्वदाणाणं॥३५॥ ९२ समणसुत्तं - भाग १ ·334. The houscholder who partakes of food which has been leftover aftcr thc Munis have consumed food cxpcricnccs successively as has been proclaimed by thc Jina (spiritually victorious), thc valuable pleasurcs of the world and the cxcellcnt bcatitude born of final relcase. The gift of fcarlessness in which protection is always accorded to all the Jivas (beings) is thc crest-jewel of all the gifts. Know this. 335. Samanasuttari-Vol. I 93 ·ENGLISH RENDERING OF SOME IMPORTANT TECHNICAL TERMS USED IN THE SAMAŅASUTTAM VOL. I Hirdi English Assemblage of pious Personalities Austerity Prakſta Gana TIME Gana Tur Tava Tapa तप तव Awakened sell Sammaditthi सम्मदिटिठ Antarappa अंतरप्प Samyag-drsti सम्यग्दृष्टि Antarātmā अन्तरामा Body-making Karma Náma Kamma Nama Karma नाम कम्म नाम कर्म Ganahara Ganadhara गणहर गणधर Chief disciple (of Arahanta) Who give words to the meaning revealed by the Arabanta (embodied spiritually perfect personality). Complete vows Mahaways Mahavrata महव्वय महाव्रत Moha Kamma Mohaniya Karma मोहनीय कर्म Delusion-producing Karma मोह कम्म Disembodied spiritually Perfect souls Doctrine of standpoint Siddha सिद्ध Siddha सिद्ध Naya Naya णय Doctrine of the use of words for expressing objccts Nikheva निक्खेव Nikşepa निक्षेप 94 ·English Prakrta Hindi Embodied spiritually perfect personality Empirical standpoint अरहंत Arahanta Arahanta अरहंत Vavahāra Ņaya Vyavahāra Naya ववहार णय व्यवहार नय Samayā or Samatā Samiya समया या समिया समता Equanimity Ethico-spirtitual conduct Feeling-producing Karma Filch attached to the soul Caritta Caritra चरित चरित्र Veyaņiſja Kamma Vedaniya Karma वेयणिज्य कम्म वेदनीय कर्म Kamma Karma कम्म कर्म Khama Kşama खमा क्षमा Cau-sikkhāvaya Cara-siksavrata चउसिक्खावय चार शिक्षाव्रत Forgiveness Four vows of pursuance Gaccha Gaccha Group of disciples of an Ācārya Houscholder Intuition-obscuring Karma गच्छ गच्छ Sāvaya Sravaka सावय श्रावक Dámsaņāvarana Darśanavarana Kamnia Karma दसणावरण कम्म दर्शनावरण कर्म Nāņa Jnana णाण ज्ञान Knowledge Knowlcdge-obscuring Karma Ņāņavarana Kamma Jñanavarana Karma णाणावरण कम्म जानावरण कर्म 95 ·English Prakrta Hindi Liberation(cquanimity) Mokha मोक्ख Āu Kamma Moksa मोक्ष Āyu Karma Longevity-determining Karma आट कम्म आयु कर्म Material (Physical) Karma Davva Kamma Dravya Karma टव्व कम्म द्रव्य कर्म Material particles Means of valid knowledge Non-possession Non-violencc Obstruction-generating Karma Order of householder and Kamma Karma कर्म Pamāna Pramāna पमाण प्रमाण Apariggaha Aparigraha अपरिग्गह अपरिग्रह Ahimsa Ahimsa अहिंसा अहिंसा An' tarāya Kamma Antarāya Karma अंतराय कम्म अन्तराय कर्म Samgha Samgha संघ संघ Anuvvaya Anuitata अणुव्वय अणुव्रत Bahirappa Bahirālmā यहिरप्प बहिरात्मा Micchadilthi Mithyādisti मिच्छादिटिठ मिथ्यादृष्टि Sahu Sadhu साहु साधु Āyariya Ācārya आयरिय आचार्य non-houscholder Partial vows Perverted sell Pious personality Propagators of cthicosspiritual salues 96 ·English Prakſta Hindi Psychical Karma Bhāva Kamma Bhava Karma भाव कम्म भाव कर्म Psycho-physical impurities कम्म Saint Scll Kamma Karma कर्म Saniana Sramaņa समण श्रमण Appa Atma अप्प आत्मा Samjama Samyama संजम संयम Satta sikhăvaya Sata śikṣavrata सत्त सिक्खावय सात शिक्षाव्रत 3 गुणव्रत (Three Gunavrata) 4 शिक्षाव्रत (Four Siksavrata) Self-restraint Scycn educative vows Spriritual awakening Darisana Darsana दंसण दर्शन Sammatta or Samyaktva or Sammadaņsana Samyagdarśana सम्मत्त या साम्यकत्वया सम्मदंसण सम्यग्दर्शन Micchatta Mithyātva मिच्छत्त मिथ्यात्व Guru Guru गुरु गुरु Jina Jina जिन जिन Spiritual perversion Spiritual tcacher Spiritual victor 'or Spititually victorious Standpoint of modification Pajiyatthiya Naya पज्जयत्धिय णय Paryāyārthika Naya पर्यायार्थिक नय 97 ·English Standpoint of substance Status-determining Karma Supreme self Praksta Ilindi Disvalthiya Draugaarthika Naya Maya दजातिपय F. and Gnya Kamma Gotra Karma 12 Paramappa Parama Atma DIR T 31 Uvajjhāya Upidhyaya ठवज्झाय 91 Nicchaya Nay: Niccaya Naya णिय णय for Suddha Naya Suddha Naya Tcachers of cthicospiritual values Transcendental standpoint सुरणय सुखनय Triad of Jcwcis Rayanattaya Ratnatraya CEO Valuc-knowlcdge Jnana Nana UTMT शान Vital limiting forces Pāņa Prāņa op 9 Vows of withdrawal Gunavvaya गुणव्वय Gunavrata गुणवत 98

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