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Date : 17-Nov-2022
Index
अधिकार
Index
!! श्रीसर्वज्ञवीतरागाय नम: !!
श्रीमद्-भगवत्कुन्दकुन्दाचार्य-देव-प्रणीत
श्री
नियमसार
मूल प्राकृत गाथा, पद्मप्रभमलधारिदेव कृत संस्कृत टीका के हिंदी अनुवाद सहित
आभार :
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!! नम: श्रीसर्वज्ञवीतरागाय !!
ओंकारं बिन्दुसंयुक्तं नित्यं ध्यायन्ति योगिनः
कामदं मोक्षदं चैव ॐकाराय नमो नम: ॥1॥
अविरलशब्दघनौघप्रक्षालितसकलभूतलकलंका
मुनिभिरूपासिततीर्था सरस्वती हरतु नो दुरितान् ॥2॥
अज्ञानतिमिरान्धानां ज्ञानाञ्जनशलाकया
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नम: ॥3॥
॥ श्रीपरमगुरुवे नम:, परम्पराचार्यगुरुवे नम: ॥
सकलकलुषविध्वंसकं, श्रेयसां परिवर्धकं, धर्मसम्बन्धकं, भव्यजीवमन: प्रतिबोधकारकं, पुण्यप्रकाशकं, पापप्रणाशकमिदं शास्त्रं श्रीनियमसार नामधेयं, अस्य मूलाग्रन्थकर्तार: श्रीसर्वज्ञदेवास्तदुत्तरग्रन्थकर्तार: श्रीगणधरदेवा: प्रतिगणधरदेवास्तेषां वचनानुसारमासाद्य आचार्य श्रीकुन्दकुन्दाचार्यदेव विरचितं, श्रोतार: सावधानतया शृणवन्तु ॥
मंगलं भगवान् वीरो मंगलं गौतमो गणी
मंगलं कुन्दकुन्दार्यो जैनधर्मोऽस्तु मंगलम् ॥
सर्वमंगलमांगल्यं सर्वकल्याणकारकं
प्रधानं सर्वधर्माणां जैनं जयतु शासनम् ॥
जग है अनित्य ता में शरण न वस्तु कोय ।
तातें दुख रासी भववास को निहारिये ॥
एक चिद्चिन्ह सदा भिन्न पर द्रव्यनितें ।
अशुचि शरीर में न आपा बुद्धि धारिये ॥
रागादिक भाव करें कर्म को बढ़ावे तातें ।
संवर स्वरूप होय कर्मबंध टारिये ॥
तीन लोक मांहि जिन धर्म एक दुर्लभ है ।
तातें निज धर्म को न छिनहूँ विसारिये ॥
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त्वयि सति परमात्मन्माद्रशान्मोहमुग्धान्
कथमतनुवशत्वान्बुद्धकेशान्यजेऽहम् ।
सुगतमगधरं वा वागधीशं शिवं वा
जितभवमभिवन्दे भासुरं श्रीजिनं वा ॥१॥
वाचं वाचंयमीन्द्राणां वक्त्रवारिजवाहनाम् ।
वन्दे नयद्वयायत्तवाच्यसर्वस्वपद्धतिम् ॥२॥
सिद्धान्तोद्घश्रीधवं सिद्धसेनं
तर्काब्जार्कं भट्टपूर्वाकलंकम् ।
शब्दाब्धीन्दुं पूज्यपादं च वन्दे
तद्विद्याढयं वीरनन्दिं व्रतीन्द्रम् ॥३॥
अपवर्गाय भव्यानां शुद्धये स्वात्मनः पुनः ।
वक्ष्ये नियमसारस्य वृत्तिं तात्पर्यसंज्ञिकाम् ॥४॥
किंच -
गुणधरगणधररचितं श्रुतधरसन्तानतस्तु सुव्यक्तम् ।
परमागमार्थसार्थं वक्तु ममुं के वयं मन्दाः ॥५॥
अपि च -
अस्माकं मानसान्युच्चैः प्रेरितानि पुनः पुनः ।
परमागमसारस्य रुच्या मांसलयाऽधुना ॥६॥
पंचास्तिकायषड्द्रव्यसप्ततत्त्वनवार्थकाः ।
प्रोक्ताः सूत्रकृता पूर्वं प्रत्याख्यानादिसत्क्रियाः ॥७॥
अलमलमतिविस्तरेण । स्वस्ति साक्षादस्मै विवरणाय ।
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जीव-अधिकार
णमिऊण जिणं वीरं अणंतवरणाणदंसणसहावं
वोच्छामि णियमसारं केवलिसुदकेवलीभणिदं ॥1॥
Meaning : Bowing to Vira Jina, who, by nature is the possessor of infinite and supreme knowledge and conation; I shall compose Niyama-Sara, preached by Kevalis and the Shruta Kevalis.
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मग्गो मग्गफलं ति य दुविहं जिणसासणे समक्खादं
मग्गो मोक्खउवाओ तस्स फलं होइ णिव्वाणं ॥2॥
Meaning : In the Jaina Scriptures, the Path and the Fruit of the Path are described as the two parts. The means of liberation constitute the Path, and liberation is the Fruit.
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णियमेण य जं कज्जं तं णियमं णाणदंसणचरित्तं
विवरीयपरिहरत्थं भणिदं खलु सारमिदि वयणं ॥3॥
Meaning : What is in reality worth doing Niyama, and that is belief, knowledge, conduct.
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णियमं मोक्खउवाओ तस्स फलं हवदि परमणिव्वाणं ।
एदेसिं तिण्हं पि य पत्तेयपरूवणा होइ ॥4॥
Meaning : Niyama the way to liberation; its fruit is supreme Nirvana. Each of these three, is again described.
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अत्तागमतच्चाणं सद्दहणादो हवेइ सम्मत्तं ।
ववगयअसेसदोसो सयलगुणप्पा हवे अत्तो ॥5॥
Meaning : Belief in the Perfect Souls, the Scriptures and the Principles is Right Belief.
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छुहतण्हभीरुरोसो रागो मोहो चिंता जरा रुजा मिच्चू ।
सेदं खेद मदो रइ विम्हियणिद्दा जणुव्वेगो ॥6॥
Meaning : hunger, thirst, fear, anger, attach. ment, delusion, anxiety, old age, disease, death, perspiration, fatigue, pride, indulgence, surprise, sleep, birth, and restlessness.
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णिस्सेसदोसरहिओ केवलणाणाइपरमविभवजुदो ।
सो परमप्पा उच्चइ तव्विवरीओ ण परमप्पा ॥7॥
Meaning : One free from all defects and possessed of sublime grandeur such as Omniscience is called Parmatma or the Perfect One. One who is not such, not Parmatma.
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तस्स मुहुग्गदवयणं पुव्वावरदोसविरहियं सुद्धं ।
आगममिदि परिकहियं तेण दु कहिया हवंति तच्चत्था ॥8॥
Meaning : . Words proceeding from his mouth, pure and free from the flaw of inconsistency are called Agama In that Agama the principles are enunciated
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जीवा पोग्गलकाया धम्माधम्मा य काल आयासं ।
तच्चत्था इदि भणिदा णाणागुणपज्जएहिं संजुत्ता ॥9॥
Meaning : Soul, Matter, medium of motion, medium of rest, space, baving dimensions, and Time, together with their various attributes and modifications are said to be the principles . Commentary. Out of the above six realities or substances, called Tattvartha, the first five occupy more than one unit of space.
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जीवो उवओगमओ उवओगो णाणदंसणो होइ ।
णाणुवओगो दुविहो सहावणाणं विहावणाणं ति ॥10॥
Meaning : Soul is characterised by Upayoga. Upayoga is towards Darsana or Jnana. Jnana-Upayoga is of two kinds, Swabhava Jnana or Vibhava Jnana
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केवलमिंदियरहियं असहायं तं सहावणाणं ति ।
सण्णाणिदरवियप्पे विहावणाणं हवे दुविहं ॥11॥
सण्णाणं चउभेयं मदिसुदओही तहेव मणपज्जं ।
अण्णाणं तिवियप्पं मदियाई भेददो चेव ॥12॥
Meaning : Natural knowledge perfect, unassisted by sense and independent. Non-natural knowledge is of two kinds. Right knowledge of four kinds:--- Sensitive knowledge .
Scripture knowledge Visual knowledge and Mental Knowledge , and Wrong knowledge of three kinds, beginning with sensitive knowledge
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तह दंसणउवओगो ससहावेदरवियप्पदो दुविहो ।
केवलमिंदियरहियं असहायं तं सहावमिदि भणिदं ॥13॥
Meaning : And conation attentiveness of two kinds natural , and the opposite of its kind, non-natural . That, which is perfect, unassisted by senses and independenti, is called Natural
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चक्खु अचक्खू ओही तिण्णि वि भणिदं विहावदिट्ठि त्ति ।
पज्जाओ दुवियप्पो सपरावेक्खो य णिरवेक्खो ॥14॥
Meaning : Non-natural conation is said to be of three kinds: Ocular . Non ocular and visual . Modification of two kinds, irrelative and relative to itself and others
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णरणारयतिरियसुरा पज्जाया ते विहावमिदि भणिदा ।
कम्मोपाधिविवज्जियपज्जाया ते सहावमिदि भणिदा ॥15॥
Meaning : Human, Hellish, Sub-human and Celestialconditions are said to be Non-natural conditions. Conditions free from miseries arising from the effect of Karmas are termed Natural.
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माणुस्सा दुवियप्पा कम्ममहीभोगभूमिसंजादा ।
सत्तविहा णेरइया णादव्वा पुढविभेदेण ॥16॥
चउदहभेदा भणिदा तेरिच्छा सुरगणा चउब्भेदा ।
एदेसिं वित्थारं लोयविभागेसु णादव्वं ॥17॥
Meaning : Human souls are of two kinds; born in Workregion or in Enjoyment region. Hellish souls should be known to be of seven kinds, because of the regions.
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कत्ता भोत्ता आदा पोग्गलकम्मस्स होदि ववहारा ।
कम्मजभावेणादा कत्ता भोत्ता दु णिच्छयदो ॥18॥
Meaning : From the practical point of view, a mundane soul causes material Karmas and experiences ; but from the real point. of view the soul creates experiences thought-activities arising through the Karmas.
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दव्वत्थिएण जीवा वदिरित्ता पुव्वभणिदपज्जाया ।
पज्जयणएण जीवा संजुत्ता होंति दुविहेहिं ॥19॥
Meaning : From the substance point of view souls are free from the modifications mentioned before
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अजीव-अधिकार
अणुखंधवियप्पेण दु पोग्गलदव्वं हवेइ दुवियप्पं ।
खंधा हु छप्पयारा परमाणू चेव दुवियप्पो ॥20॥
Meaning : he substance matter is of two kinds; in the form of an atom and in the form of molecules
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अइथूलथूल थूलं थूलसुहुमं च सुहुमथूलं च ।
सुहुमं अइसुहुमं इदि धरादियं होदि छब्भेयं ॥21॥
भूपव्वदमादीया भणिदा अइथूलथूलमिदि खंधा ।
थूला इदि विण्णेया सप्पीजलतेल्लमादीया ॥22॥
छायातवमादीया थूलेदरखंधमिदि वियाणाहि ।
सुहुमथूलेदि भणिया खंधा चउरक्खविसया य ॥23॥
सुहुमा हवंति खंधा पाओग्गा कम्मवग्गणस्स पुणो ।
तव्विवरीया खंधा अइसुहुमा इदि परूवेंति ॥24॥
Meaning : Gross-gross, gross, gross-fine, fine-gross, fine, and fine-fine are the six kinds, earth, etc.
Solids like earth, stone, consist of gross-gross molecules like ghee, water, oil are gross. Shade, sunshine, etc., consist of gross-fine molecules.
Objects of the four senses are of fine-gross molecules. Karmic molecules, in the condition of being bound up with soul are fine.
Those which are unlike these are of fine fine molecules.
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धाउचउक्कस्स पुणो जं हेऊ कारणं ति तं णेयो ।
खंधाणं अवसाणं णादव्वो कज्जपरमाणू ॥25॥
Meaning : That which is the cause of the four root matters should be known as cause-atom, . The smallest possible part of a molecule should be known as effect atom .
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अत्तादि अत्तमज्झं अत्तंतं णेव इंदियग्गेज्झं ।
अविभागी जं दव्वं परमाणू तं वियाणाहि ॥26॥
Meaning : That substance which the beginning, the middle and the end by itself, inapprehensible by the senses, and indivisible, should be known as an atom.
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एयरसरूवगंधं दोफासं तं हवे सहावगुणं ।
विहावगुणमिदि भणिदं जिणसमये सव्वपयडत्तं ॥27॥
Meaning : That which possesses one taste, color, and smell, and two touches is of natural attributes. Those tangible to all are in Jain Philosophy said to be of non-natural attributes.
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अण्णणिरावेक्खो जो परिणामो सो सहावपज्जाओ ।
खंधसरूवेण पुणो परिणामो सो विहावपज्जाओ ॥28॥
Meaning : The modification which is independent of other objects is the natural modification ; and modification in the molecular form is the non-natural modification, .
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पोग्गलदव्वं उच्चइ परमाणू णिच्छएण इदरेण ।
पोग्गलदव्वो त्ति पुणो ववदेसो होदि खंधस्स ॥29॥
Meaning : From the real point of view an atom is said to be " Matter substance"; but from the other the term "Matter substance" has been applied to a molecule.
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गमणणिमित्तं धम्ममधम्मं ठिदि जीवपोग्गलाणं च ।
अवगहणं आयासं जीवादीसव्वदव्वाणं ॥30॥
Meaning : The auxiliary causes of motion and rest to soul and matter the medium of motion, and medium of rest . giving space to all the substances, soul, etc., space.
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समयावलिभेदेण दु दुवियप्पं अहव होइ तिवियप्पं ।
तीदो संखेज्जावलिहदसंठाणप्पमाणं तु ॥31॥
Meaning : Practical time is either of two kinds, instant and wink ; or of three kinds . Past equal to the number who have destroyed their bodily forms, multiplied by numerable winks
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जीवादु पोग्गलादो णंतगुणा चावि संपदा समया ।
लोयायासे संति य परमट्ठो सो हवे कालो ॥32॥
Meaning : Practical time is either of two kinds, instant and wink ; or of three kinds . Past equal to the number who have destroyed their bodily forms, multiplied by numerable winks
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जीवादीदव्वाणं परिवट्टणकारणं हवे कालो ।
धम्मादिचउण्हं णं सहावगुणपज्जया होंति ॥33॥
Meaning : That by the help of which, all substances, soul, etc., are altered in their own modifications, is " Time." The four substances; the medium of motion, have their own natural attributes and modifications
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एदे छद्दव्वाणि य कालं मोत्तूण अत्थिकाय त्ति ।
णिद्दिट्ठा जिणसमये काया हु बहुप्पदेसत्तं ॥34॥
Meaning : Excepting Time, of these six substances, as " Extensive substances," . Extensive substances occupy many spatial units, as mentioned in Jaina scriptures.
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संखेज्जासंखेज्जाणंतपदेसा हवंति मुत्तस्स ।
धम्माधम्मस्स पुणो जीवस्स असंखदेसा हु ॥35॥
लोयायासे तावं इदरस्स अणंतयं हवे देसा ।
कालस्स ण कायत्तं एयपदेसो हवे जम्हा ॥36॥
Meaning : The atoms of matter are numerable, innumerable and infinite. Verily there are innumerable points of space in "medium of motion," " medium of rest" and in each individual soul.
The same innumerable number of spatial units are) in the universe; and in the other, i.e., infinite . There is no extensiveness in Time; therefore it has one spatial unit
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पोग्गलदव्वं मुत्तं मुत्तिविरहिया हवंति सेसाणि ।
चेदणभावो जीवो चेदणगुणवज्जिया सेसा ॥37॥
Meaning : The Matter substance material; all the rest are immaterial. Soul consciousness as its nature, all the rest are devoid of the attribute of consciousness
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शुद्ध-भाव-अधिकार
जीवादिबहित्तच्चं हेयमुवादेयमप्पणो अप्पा ।
कम्मोपाधिसमुब्भवगुणपज्जाएहिं वदिरित्तो ॥38॥
Meaning : The external principles, soul, etc., should be renounced. One's own soul, absolutely free from all the attributes and modifications, caused by the impurity of Karmas should be realised.
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णो खलु सहावठाणा णो माणवमाणभावठाणा वा ।
णो हरिसभावठाणा णो जीवस्साहरिस्सठाणा वा ॥39॥
Meaning : , there are in the soul, no stages of thought-activities Vibhava Svabhava Sthan, neither there are there degrees of regard and disregard, nor grades of feelings of pleasure, nor degrees of the feelings of pain.
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णो ठिदिबंधट्ठाणा पयडिट्ठाणा पदेसठाणा वा ।
णो अणुभागट्ठाणा जीवस्स ण उदयठाणा वा ॥40॥
Meaning : In soul, there are no stages of duration bondage, ; neither the stages of Karmic nature
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णो खइयभावठाणा णो खयउवसमसहावठाणा वा ।
ओदइयभावठाणा णो उवसमणे सहावठाणा वा ॥41॥
Meaning : neither the stages of destructive thought-activities, , nor the degree of destructive subsidential thought-activities
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चउगइभवसंभमणं जाइजरामरणरोगसोगा य ।
कुलजोणिजीवमग्गणठाणा जीवस्स णो संति ॥42॥
Meaning : In soul neither wandering in the four conditions of life , nor birth, old age, death,disease, and sorrow
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णिद्दंडो णिद्दंद्दो णिम्ममो णिक्कलो णिरालंबो ।
णीरागो णिद्दोसो णिम्मूढो णिब्भयो अप्पा ॥43॥
Meaning : Soul turinoil-less, bodyless, fearless, independent and faultless; without attachment, free from the activities , devoid of delusion and free from ignorance.
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णिग्गंथो णीरागो णिस्सल्लो सयलदोसणिम्मुक्को ।
णिक्कामो णिक्कोहो णिम्माणो णिम्मदो अप्पा ॥44॥
Meaning : Soul possessionless, free from attachment, blemishless, devoid of all defects, desireless, angerless, prideless without lust.
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वण्णरसगंधफासा थीपुंसणउंसयादिपज्जाया ।
संठाणा संहणणा सव्वे जीवस्स णो संति ॥45॥
अरसमरूवमगंधं अव्वत्तं चेदणागुणमसद्दं ।
जाण अलिंगग्गहणं जीवमणिद्दिट्ठसंठाणं ॥46॥
Meaning : Colour, taste, smell, touch, conditions of, female, male, and common-sex inclinations, etc., , figures, skeletons; all these are not found in the soul.
Know the soul to be, devoid of taste, colour and smell, not cognizable , possessed of the attribute of consciousness. soundless, incomprehensible by any outward sign and one having no describable form.
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जारिसिया सिद्धप्पा भवमल्लिय जीव तारिसा होंति ।
जरमरणजम्ममुक्का अट्ठगुणालंकिया जेण ॥47॥
Meaning : Just as liberated souls free from oldness, death and birth, and are crowned with the eight attributes ; so mundane souls
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असरीरा अविणासा अणिंदिया णिम्मला विसुद्धप्पा ।
जह लोयग्गे सिद्धा तह जीवा संसिदी णेया ॥48॥
Meaning : ust as liberated souls, residing at the top-most of the universe are bodiless, indestructible, independent of senses, free from filth, and pure, so the mundane souls should be considered
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एदे सव्वे भावा ववहारणयं पडुच्च भणिदा हु ।
सव्वे सिद्धसहावा सुद्धणया संसिदी जीवा ॥49॥
Meaning : From the practical point of view, all mundane souls have been described as possessing all the aforesaid conditions ; but from the pure, real point of view they also of the same nature as liberated souls.
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पुव्वुत्तसयलभावा परदव्वं परसहावमिदि हेयं ।
सगदव्वमुवादेयं अंतरतच्चं हवे अप्पा ॥50॥
Meaning : All the aforesaid conditions relate either to foreign substances or foreign modificationsrenounced. Internal principle, is one's own substance, i, en, soul. should be realised
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विवरीयाभिणिवेसविवज्जियसद्दहणमेव सम्मत्तं ।
संसयविमोहविब्भमविवज्जियं होदि सण्णाणं ॥51॥
चलमलिणमगाढत्तविवज्जियसद्दहणमेव सम्मत्तं ।
अधिगमभावो णाणं हेयोवादेयतच्चाणं ॥52॥
सम्मत्तस्स णिमित्तं जिणसुत्तं तस्स जाणया पुरिसा ।
अंतरहेऊ भणिदा दंसणमोहस्स खयपहुदी ॥53॥
सम्मत्तं सण्णाणं विज्जदि मोक्खस्स होदि सुण चरणं ।
ववहारणिच्छएण दु तम्हा चरणं पवक्खामि ॥54॥
ववहारणयचरित्ते ववहारणयस्स होदि तवचरणं ।
णिच्छयणयचारित्ते तवचरणं होदि णिच्छयदो ॥55॥
Meaning : Conviction alone without perverse motive right belief, . free from doubt, , perversity and vaccilation is right knowledge .
Conviction, from wavering , impurity , and non-steadfastness alone right belief. Correct understanding of what principles are worth renouncing and what are worth realising, right knowledge.
The external causes of right belief are the Jain scriptures and the persons who know them; while the destruction, etc., of right-belief-deluding Karma are said to be the internal causes.
Listen, Right Belief and Right knowledge are the causes of) liberation, is Right Conduct. Therefore I shall describe Right Conduct from the real and the practical points of view.
Right conduct from the practical point of view, is to practise austerities from the practical stand-point, while Right Conduct from the real point of view is to observe austerities from the real stand-point.
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व्यवहार-चारित्र
कुलजोणिजीवमग्गणठाणाइसु जाणिऊण जीवाणं ।
तस्सारंभणियत्तणपरिणामो होइ पढमवदं ॥56॥
Meaning : Thought-activity free from undertakings the mundane souls known as existing in any of the various) physiques, nuclei, soul
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रागेण व दोसेण व मोहेण व मोसभासपरिणामं ।
जो पजहदि साहु सया बिदियवदं होइ तस्सेव ॥57॥
Meaning : A saint, who renounces thought-activity leading to telling falsehood, on account of delusion, attachment and aversion is to observe always the second vow, , Satya.
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गामे वा णयरे वाऽरण्णे वा पेच्छिऊण परमत्थं ।
जो मुयदि गहणभावं तिदियवदं होदि तस्सेव ॥58॥
Meaning : He, who renounces the thought-activity of picking up articles belonging to another, lying in a villaga, a town or a forest, to observe the third vow , Achaurya
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दट्ठूण इत्थिरूवं वांछाभावं णियत्तदे तासु ।
मेहुणसण्णविवज्जियपरिणामो अहव तुरियवदं ॥59॥
Meaning : He, who having seen the beauty of a woman, is not moved by a desire for her ; or whose thought-activity is free from sex-animate feeling , the fourth vow , Brahmacharya
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सव्वेसिं गंथाणं चागो णिरवेक्खभावणापुव्वं ।
पंचमवदमिदि भणिदं चारित्तभरं वहंतस्स ॥60॥
Meaning : The carrier of the load of conduct, i.e., a saint, who having first formed the idea of being unconcerned with all worldly attachments, renounces them is said to observe the fifth vow of possessionlessness,
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पासुगमग्गेण दिवा अवलोगंतो जुगप्पमाणं हि ।
गच्छइ पुरदो समणो इरियासमिदी हवे तस्स ॥61॥
Meaning : A saint, who walks upon a trodden path, free from living beings, in day time, after seeing a distance of four arms length itwo yards) ahead, to observe carefulness in walking .
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पेसुण्णहासकक्कसपरणिंदप्पप्पसंसियं वयणं ।
परिचत्ता सपरहिदं भासासमिदी वदंतस्स ॥62॥
Meaning : He, who having renounced backbiting, ridiculing, talking ill of others, self-praising and harsh words, speaks what is good for himself as well as for others to have carefulness in speech .
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कदकारिदाणुमोदणरहिदं तह पासुगं पसत्थं च ।
दिण्णं परेण भत्तं समभुत्ती एसणासमिदी ॥63॥
Meaning : He, who calmly takes food, which is prepared not by himself, nor that which he made others prepare for him. self, nor that prepared by others with his approval, and which is wholesome, free from living-beings, and given by another , is said to have carefulness in eating .
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पोत्थइकमंडलाइं गहणविसग्गेसु पयतपरिणामो ।
आदावणणिक्खेवणसमिदी होदि त्ति णिद्दिट्ठा ॥64॥
Meaning : 84. acted with care in picking up, and putting down, books, and jug , etc., is said to have carefulness in lifting and laying down, .
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पासुगभूमिपदेसे गूढे रहिए परोपरोहेण ।
उच्चारादिच्चागो पइट्ठासमिदी हवे तस्स ॥65॥
Meaning : discharges his excrement, etc., in a place which is secret, and free from all living beings.
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कालुस्समोहसण्णारागद्दोसाइअसुहभावाणं ।
परिहारो मणुगुत्ती ववहारणयेण परिकहियं ॥66॥
Meaning : Renunciation of passionateness, delusion, animatefeeling, attachment and aversion,
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थीराजचोरभत्तकहादिवयणस्स पावहेउस्स ।
परिहारो वयगुत्ती अलियादिणियत्तिवयणं वा ॥67॥
Meaning : Renunciation of censurable gossip relating to women, state, theft, food, etc., which cause the bondage of evil Karmas, or refraining from telling falsehoods, etc., control of speech, .
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बंधणछेदणमारणआकुंचण तह पसारणादीया ।
कायकिरियाणियत्ती णिद्दिट्ठा कायगुत्ति त्ति ॥68॥
Meaning : enunciation of bodily movements, such as binding, piercing, beating, contracting, expanding, etc., is called con- . trol of body .
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जा रायादिणियत्ती मणस्स जाणीहि तं मणोगुत्ती ।
अलियादिणियत्तिं वा मोणं वा होइ वइगुत्ती ॥69॥
Meaning : From the real point of view) know, that abstaining from attachment, etc., is control of mind ;
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कायकिरियाणियत्ती काउस्सग्गो सरीरगे गुत्ती ।
हिंसाइणियत्ती वा सरीरगुत्ति त्ति णिद्दिट्ठा ॥70॥
Meaning : refraining from bodi. ly movements, non-attachinent to the body, restraint of body or renunciation of causing injury, etc., is called control of body.
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घणघाइकम्मरहिया केवलणाणाइपरमगुणसहिया ।
चोत्तिसअदिसयजुत्ता अरिहंता एरिसा होंति ॥71॥
Meaning : Worshipful Lords are those who are entirely free from all the destrutive Karmas, and are possessed of the highest attributes, omniscience, etc., and are crowned with the thirty-four extraordinary glories, .
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णट्ठट्ठकम्मबंधा अट्ठमहागुणसमण्णिया परमा ।
लोयग्गठिदा णिच्चा सिद्धा ते एरिसा होंति ॥72॥
Meaning : Those , who have destroyed the bondage of the eight Karmas, are possessed of the eight great attributes,
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पंचाचारसमग्गा पंचिंदियदंतिदप्पणिद्दलणा ।
धीरा गुणगंभीरा आयरिया एरिसा होंति ॥73॥
Meaning : Those , who are possessed of five kinds of conduct, who have trampled down the fury of the elephant of five senses,
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रयणत्तयसंजुत्ता जिणकहियपयत्थदेसया सूरा ।
णिक्कंखभावसहिया उवज्झाया एरिसा होंति ॥74॥
Meaning : Those , who are brave, possessed of the three jewels,
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वावारविप्पमुक्का चउव्विहाराहणासयारत्ता ।
णिग्गंथा णिम्मोहा साहू दे एरिसा होंति ॥75॥
Meaning : Those who are free from all occupations, auce always deeply absorbed in four kinds of contemplation and are possessionless and delusionless, are to be the Saints .
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एरिसयभावणाए ववहारणयस्स होदि चारित्तं ।
णिच्छयणयस्स चरणं एत्तो उड्ढं पवक्खामि ॥76॥
Meaning : From the practical point of view, meditations constitute Right Conduct; that as Right Conduct from the real point of view will be described further on.
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परमार्थ प्रतिक्रमण
णाहं णारयभावो तिरियत्थो मणुवदेवपज्जाओ ।
कत्ता ण हि कारइदा अणुमंता णेव कत्तीणं ॥77॥
णाहं मग्गणठाणो णाहं गुणठाण जीवठाणो ण ।
कत्ता ण हि कारइदा अणुमंता णेव कत्तीणं ॥78॥
णाहं बालो बुड्ढो ण चेव तरुणो ण कारणं तेसिं ।
कत्ता ण हि कारइदा अणुमंता णेव कत्तीणं ॥79॥
णाहं रागो दोसो ण चेव मोहो ण कारणं तेसिं ।
कत्ता ण हि कारइदा अणुमंता णेव कत्तीणं ॥80॥
णाहं कोहो माणो ण चेव माया ण होमि लोहो हं ।
कत्ता ण हि कारइदा अणुमंता णेव कत्तीणं ॥81॥
Meaning : I am neither in any of the Soul quests, nor I am in any of the Spiritual stages, nor do I belong to any of the soul classes.
I am neither hellish, nor sub-human, nor human, nor am I in the celestial condition79.I am neither a child, nor young, nor old, nor the cause of any of them
I am neither attachment, nor aversion, nor delu. sion, nor the cause of any of them.
I am neither anger, nor pride, nor deceit, nor greed.
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एरिसभेदब्भासे मज्झत्थो होदि तेण चारित्तं ।
तं दिढकरणणिमित्तं पडिक्कमणादी पवक्खामि ॥82॥
Meaning : By practising self-analysis, becomes equanimous and thus Right Conduct.
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मोत्तूण वयणरयणं रागादीभाववारणं किच्चा ।
अप्पाणं जो झायदि तस्स दु होदि त्ति पडिकमणं ॥83॥
Meaning : He, who leaving aside forms of speech, and getting rid of thought-activities, such as attachment, etc.,
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आराहणाइ वट्टइ मोत्तूण विराहणं विसेसेण ।
सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥84॥
Meaning : He, who avoiding transgressions particularly, is observed in self-contemplation is said to have repentance;
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मोत्तूण अणायारं आयारे जो दु कुणदि थिरभावं ।
सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥85॥
Meaning : He, who avoiding disinclination towards conduct, is absorbed in self conduct, is said to have repentance, because he himself is the embodiment of repentance.
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उम्मग्गं परिचत्ता जिणमग्गे जो दु कुणदि थिरभावं ।
सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥86॥
Meaning : He, who avoiding the wrong path, firmly walks in the right path of the Conquerors
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मोत्तूण सल्लभावं णिस्सल्ले जो दु साहु परिणमदि ।
सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥87॥
Meaning : A saint, who avoiding all thorny thought-activities, enjoys the modifications of only an unblemished thoughtactivity
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चत्ता अगुत्तिभावं तिगुत्तिगुत्तो हवेइ जो साहू ।
सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥88॥
Meaning : A saint, who avoiding uncontrolled thought-activities, is absorbed in the three-fold control .
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मोत्तूण अट्टरुद्दं झाणं जो झादि धम्मसुक्कं वा ।
सो पडिकमणं उच्चइ जिणवरणिद्दिट्ठसुत्तेसु ॥89॥
Meaning : He, who avoids the thoughts of pain and ill-will, and entertains righteous and pure thoughts,
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मिच्छत्तपहुदिभावा पुव्वं जीवेण भाविया सुइरं ।
सम्मत्तपहुदिभावा अभाविया होंति जीवेण ॥90॥
Meaning : thought-activities, wrong belief, etc., have been experienced before since eternity, by a mundane soul,
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मिच्छादंसणणाणचरित्तं चइऊण णिरवसेसेण ।
सम्मत्तणाणचरणं जो भावइ सो पडिक्कमणं ॥91॥
Meaning : He, who having completely renounced Wrong Belief, Knowledge and Conduct
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उत्तमअट्ठं आदा तम्हि ठिदा हणदि मुणिवरा कम्मं ।
तम्हा दु झाणमेव हि उत्तमअट्ठस्स पडिकमणं ॥92॥
Meaning : Soul is a supreme category, Saints absorbed in it destroy the Karmas; therefore self-concentration only is the repentance of the highest order
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झाणणिलीणो साहू परिचागं कुणइ सव्वदोसाणं ।
तम्हा दु झाणमेव हि सव्वदिचारस्स पडिकमणं ॥93॥
Meaning : saint absorbed in self-concentration, renounces. all defects. Therefore self-concentration only constitutes the repentance of all transgressions.
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पडिकमणणामधेये सुत्ते जह वण्णिदं पडिक्कमणं ।
तह णच्चा जो भावइ तस्स तदा होदि पडिक्कमणं ॥94॥
Meaning : He, who having understood the modes of repentance, as related in the scriptures known by the name of "Pratikramana Sutra" meditates upon it, is then said to have repent. ance
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निश्चय प्रत्याख्यान
मोत्तूण सयलजप्पमणागयसुहमसुहवारणं किच्चा ।
अप्पाणं जो झायदि पच्चक्खाणं हवे तस्स ॥95॥
Meaning : He, who having understood the modes of repentance, as related in the scriptures known by the name of "Pratikramana Sutra" meditates upon it, is then said to have repent. ance
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केवलणाणसहावो केवलदंसणसहावसुहमइओ ।
केवलसत्तिसहावो सो हं इदि चिंतए णाणी ॥96॥
Meaning : That which is by nature all knowing, all conating, all powerful and all blissful is "l." A right knower should realise himself as such
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णियभावं णवि मुच्चइ परभावं णेव गेण्हए केइं ।
जाणदि पस्सदि सव्वं सो हं इदि चिंतए णाणी ॥97॥
Meaning : That, which never gives up its own nature and never assumes any aspect of another's nature ; but knows and perceives all, is " I," A right knower should realise himself as such.
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पयडिट्ठिदिअणुभागप्पदेसबंधेहिं वज्जिदो अप्पा ।
सो हं इदि चिंतिज्जो तत्थेव य कुणदि थिरभावं ॥98॥
Meaning : The soul, which is free from karmic bondage by karimas , by duration , fruition intensity and molecular , is "I." should realise himself as such and should remain absorbed in that thought-activity only.
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ममत्तिं परिवज्जामि णिम्ममत्तिमुवट्ठिदो ।
आलंबणं च मे आदा अवसेसं च वोसरे ॥99॥
Meaning : I renounce attachment and absorb myself in nonattachment, and the soul only is iny support; I give up all the rest.
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आदा खु मज्झ णाणे आदा मे दंसणे चरित्ते य ।
आदा पच्चक्खाणे आदा मे संवरे जोगे ॥100॥
Meaning : Soul only in my knowledge, soul is in belief and conduct, soul only in renunciation and soul in the stoppage of karmas and in pure, conscious-attentiveness. .
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एगो य मरदि जीवो एगो य जीवदि सयं ।
एगस्स जादि मरणं एगो सिज्झदि णीरओ ॥101॥
Meaning : Mundane soul is killed alone, is born alone, dies alone and alone becomes perfect after being liberated from karmas .
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एगो मे सासदो अप्पा णाणदंसणलक्खणो ।
सेसा मे बाहिरा भावा सव्वे संजोगलक्खणा ॥102॥
Meaning : My soul is ever one, eternal, and having knowledge and conation as differentia. All the other thoughtactivities are foreign to me, connection with other .
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जं किंचि मे दुच्चरित्तं सव्वं तिविहेण वोसरे ।
सामाइयं तु तिविहं करेमि सव्वं णिरायारं ॥103॥
Meaning : Whatever wrong conduct is in me, I give up with three fold activity ; and practice equanimity which is all and formless in three ways.
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सम्मं मे सव्वभूदेसु वेरं मज्झं ण केणवि ।
आसाए वोसरित्ता णं समाहि पडिवज्जए ॥104॥
Meaning : I have equanimity towards all living beings and I have no ill-feeling towards any of them. Giving up all desires. I resort to self-concentration.
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णिक्कसायस्स दंतस्स सूरस्स ववसायिणो ।
संसारभयभीदस्स पच्चक्खाणं सुहं हवे ॥105॥
Meaning : He, who is free from passions, has controlled his senses and is brave, enterprising and afraid of birth and rebirth to practice happy renunciation
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एवं भेदब्भासं जो कुव्वइ जीवकम्मणो णिच्चं ।
पच्चक्खाणं सक्कदि धरिदुं सो संजदो णियमा ॥106॥
Meaning : Thus, the saint who is constantly engaged in distinguishing between soul and material karmas, can regularly pursue renunciation with certainty.
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परम आलोचना
णोकम्मकम्मरहियं विहावगुणपज्जएहिं वदिरित्तं ।
अप्पाणं जो झायदि समणस्सालोयणं होदि ॥107॥
Meaning : A saint, who meditates upon soul as free from quasi-karmic matter , and karmic matter, and devoid of non-natural attributes and modifications, to huve 'confession'
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आलोयणमालुंछण वियडीकरणं च भावसुद्धी य ।
चउविहमिह परिकहियं आलोयणलक्खणं समए ॥108॥
Meaning : Nature of confession is, here, said. to be of four kinds in the scriptures, confession , eradica. tion , non-deformity , and purity of thoughts .
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जो पस्सदि अप्पाणं समभावे संठवित्तु परिणामं ।
आलोयणमिदि जाणह परमजिणंदस्स उवएसं ॥109॥
Meaning : Know him, who, having fixed his thought activity in equanimity, realises his soul, as observing confession Such is the teaching of the supreme Conquerors.
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कम्ममहीरुहमूलच्छेदसमत्थो सकीयपरिणामो ।
साहीणो समभावो आलुंछणमिदि समुद्दिट्ठं ॥110॥
Meaning : Independent and equanimous thought-activity of . one's own soul, capable of extirpating the root of the tree of karmas, is said to be "the eradication" .
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कम्मादो अप्पाणं भिण्णं भावेइ विमलगुणणिलयं ।
मज्झत्थभावणाए वियडीकरणं ति विण्णेयं ॥111॥
Meaning : He, who realises his soul as free from karmas and as an abode of pure attributes, obtains non-deformity in equanimity.
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मदमाणमायलोहविवज्जियभावो दु भावसुद्धित्ति ।
परिकहियं भव्वाणं लोयालोयप्पदरिसीहिं ॥112॥
Meaning : Freedom of thought-activity from lust, pride, deceit, and greed, etc., is purity of thought So has been preached to the deserving souls by the perceivers of universe and non-universe.
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शुद्धनिश्चय-प्रायश्चित्त
वदसमिदिसीलसंजमपरिणामो करणणिग्गहो भावो ।
सो हवदि पायछित्तं अणवरयं चेव कायव्वो ॥113॥
कोहादिसगब्भावक्खयपहुदिभावणाए णिग्गहणं ।
पायच्छित्तं भणिदं णियगुणचिंता य णिच्छयदो ॥114॥
Meaning : Thought-activity of observing vows, carefulness, character and self-control; or attentiveness to the restraint of senses, is expiation . It should be practised constantly.
Being engaged, in the contemplation of destroying , etc., one's own thought-activities, anger, etc., as well as, meditation upon the attributes of one's own soul, is said to be expiation from the real point of view.
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कोहं खमया माणं समद्दवेणज्जवेण मायं च ।
संतोसेण य लोहं जयदि खु ए चहुविहकसाए ॥115॥
Meaning : A saint) verily, conquers the four kinds of passions , anger with forgiveness, pride with self-humility, deceit with straightforwardness, and greed with contentment
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उक्किट्ठो जो बोहो णाणं तस्सेव अप्पणो चित्तं ।
जो धरइ मुणी णिच्चं पायच्छित्तं हवे तस्स ॥116॥
Meaning : A saint who is constantly absorbed in the supreme knowledge, comprehension or conciousness of his own soul, have expiation.
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किं बहुणा भणिएण दु वरतवचरणं महेसिणं सव्वं ।
पायच्छित्तं जाणह अणेयकम्माण खयहेऊ ॥117॥
Meaning : What more need be said, know the complete observance of the best austerities by great saints to be expiation alone. It is the cause of destruction of various karmas .
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णंताणंतभवेण समज्जियसुहअसुहकम्मसंदोहो ।
तवचरणेण विणस्सदि पायच्छित्तं तवं तम्हा ॥118॥
Meaning : Group of meritorious and demeritorious karmic molecules accumulated , during its infinite lives, is destroyed by the observance of austerities ; so austerities expiation.
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अप्पसरूवालंबणभावेण दु सव्वभावपरिहारं ।
सक्कदि कादुं जीवो तम्हा झाणं हवे सव्वं ॥119॥
Meaning : A soul, with the thought-activity of being under the shelter of its own nature, is capable of renouncing all thought-activities. So self-concentration is the complete .
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सुहअसुहवयणरयणं रायादीभाववारणं किच्चा ।
अप्पाणं जो झायदि तस्स दु णियमं हवे णियमा ॥120॥
Meaning : He, who avoiding good and bad forms of speech, and being free from thought-activities, such as attachment, etc., meditates upon his own soul, , as a matter of fact, to observe the rule .
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कायाईपरदव्वे थिरभावं परिहरत्तु अप्पाणं ।
तस्स हवे तणुसग्गं जो झायइ णिव्वियप्पेण ॥121॥
Meaning : He, who discarding the idea of the durability of other objects, such as body, etc., meditates upon his own soul, with concentrated mind to have a "withdrawal of attachment from body" . .
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परम-समाधि
वयणोच्चारणकिरियं परिचत्ता वीयरायभावेण ।
जो झायदि अप्पाणं परमसमाही हवे तस्स ॥122॥
Meaning : He, who giving up the movement of uttering words, realises his self, with non-attached thought-activity,
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संजमणियमतवेण दु धम्मज्झाणेण सुक्कझाणेण ।
जो झायइ अप्पाणं परमसमाही हवे तस्स ॥123॥
Meaning : He, who while observing self-control, vows and austerities, realises his self through righteous concentration and pure concentration to have supreme equanimity,
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किं काहदि वणवासो कायकिलेसो विचित्तउववासो ।
अज्झयणमोणपहुदी समदारहियस्स समणस्स ॥124॥
Meaning : What is the good of residing in forest, mortification of body, observance of various fasts, study of scriptures, and keeping silence, etc., to a saint, who is devoid of equanimity.
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विरदो सव्वसावज्जे तिगुत्तो पिहिदिंदिओ ।
तस्स सामाइगं ठाइ इदि केवलिसासणे ॥125॥
Meaning : He, who is detached from all injurious actions, observes threefold control and restrains his senses, steadfast equanimity according to the preaching of the omniscient.
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जो समो सव्वभूदेसु थावरेसु तसेसु वा ।
तस्स सामाइगं ठाइ इदि केवलिसासणे ॥126॥
Meaning : He, who is evenly disposed. towards all living beings, mobile and immobile, steadfast equanimity, according to the preaching of the omniscient.
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जस्स संणिहिदो अप्पा संजमे णियमे तवे ।
तस्स सामाइगं ठाइ इदि केवलिसासणे ॥127॥
Meaning : He, who is drawn close to his Soul during the observance of self-control, vows and austerities
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जस्स रागो दु दोसो दु विगडिं ण जणेइ दु ।
तस्स सामाइगं ठाइ इदि केवलिसासणे ॥128॥
Meaning : He, in whom attachment and aversion do not create any disturbance, steadfast equanimity, according to the preaching of the omniscient,
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जो दु अट्टं च रुद्दं च झाणं वज्जेदि णिच्चसो ।
तस्स सामाइगं ठाइ इदि केवलिसासणे ॥129॥
Meaning : He, who always refrains from painful and wicked concentrations steadfast equanimity, according to the preaching of the omniscient.
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जो दु पुण्णं च पावं च भावं वज्जेदि णिच्चसो ।
तस्स सामाइगं ठाइ इदि केवलिसासणे ॥130॥
Meaning : He, who always refrains from meritorious and demeritorious thought-activities steadfast equanimity, according to the preaching of the omniscient.
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जो दु हस्सं रई सोगं अरतिं वज्जेदि णिच्चसो ।
तस्स सामाइगं ठाइ इदि केवलिसासणे ॥131॥
जो दुगंछा भयं वेदं सव्वं वज्जेदि णिच्चसो ।
तस्स सामाइगं ठाइ इदि केवलिसासणे ॥132॥
Meaning : He, who always refrains from risibility, indulg. ence, sorrow, and ennui steadfast equanimity according to the preaching of the omniscient.
He, who always refrains from disgust, fear, sexual-inclination, etc., steadfast equanimity, according to the preaching of the omniscient.
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जो दु धम्मं च सुक्कं च झाणं झाएदि णिच्चसो ।
तस्स सामाइगं ठाइ इदि केवलिसासणे ॥133॥
Meaning : He, who always practises concentration righteous or pure steadfast equanimity, according to the preaching of the omniscient.
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परम-भक्ति
सम्मत्तणाणचरणे जो भत्तिं कुणइ सावगो समणो ।
तस्स दु णिव्वुदिभत्ती होदि त्ति जिणेहि पण्णत्तं ॥134॥
Meaning : A saint or a layman, who entertains devotion for right belief, right knowledge and right conduct to have devotion leading to liberation. This has been said by the conquerors.
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मोक्खंगयपुरिसाणं गुणभेदं जाणिऊण तेसिं पि ।
जो कुणदि परमभत्तिं ववहारणयेण परिकहियं ॥135॥
Meaning : He, who knowing the various attributes of the Liberated Soul entertains supreme devotion for them, is from practical point of view, said .
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मोक्खपहे अप्पाणं ठविऊण य कुणदि णिव्वुदी भत्ती ।
तेण दु जीवो पावइ असहायगुणं णियप्पाणं ॥136॥
Meaning : A saint, who keeping himself on the path of liberation entertains devotion leading to liberation, realises his soul, through it, as full of independent attributes.
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रायादीपरिहारे अप्पाणं जो दु जुंजदे साहू ।
सो जोगभत्तिजुत्तो इदरस्स य किह हवे जोगो ॥137॥
Meaning : A saint, who having renouuced attachment, etc., is absorbed in himself, to have devotion for meditation. Who else can have such meditation ?
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सव्ववियप्पाभावे अप्पाणं जो दु जुंजदे साहू ।
सो जोगभत्तिजुत्तो इदरस्स य किह हवे जोगो ॥138॥
Meaning : A saint, who having renouuced attachment, etc., is absorbed in himself, to have devotion for meditation. Who else can have such meditation ?
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विवरीयाभिणिवेसं परिचत्ता जोण्हकहियतच्चेसु ।
जो जुंजदि अप्पाणं णियभावो सो हवे जोगो ॥139॥
Meaning : Natural thought-activity who, having given up perverse motive, contemplates upon the principles, enunciated by the Conquerors, is meditation,
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उसहादिजिणवरिंदा एवं काऊण जोगवरभत्तिं ।
णिव्वुदिसुहमावण्णा तम्हा धरु जोगवरभत्तिं ॥140॥
Meaning : Natural thought-activity who, having given up perverse motive, contemplates upon the principles, enunciated by the Conquerors, is meditation,
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निश्चय परमावश्यक
जो ण हवदि अण्णवसो तस्स दु कम्मं भणंति आवासं ।
कम्मविणासणजोगो णिव्वुदिमग्गो त्ति पिज्जुत्तो ॥141॥
Meaning : He, who does not depend upon others, is said to perform independent action. is capable of destroying karmas, and, so, it has been described as the path of liberation.
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ण वसो अवसो अवसस्स कम्म वावस्सयं ति बोद्धव्वं ।
जुत्ति त्ति उवाअं ति य णिरवयवो होदि णिज्जुत्ती ॥142॥
Meaning : He, who does not depend is called avasha . The action of an Avasha should be known to be Avashyaka . This is the reason, the way and the liberation from material bodies. It is the derivation .
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वट्टदि जो सो समणो अण्णवसो होदि असुहभावेण ।
तम्हा तस्स दु कम्मं आवस्सयलक्खणं ण हवे ॥143॥
Meaning : A saint, who engages himself in evil thoughtactivities, and depends upon other , does not therefore possess the distinctive feature of Independent Action.
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जो चरदि संजदो खलु सुहभावे सो हवेइ अण्णवसो ।
तम्हा तस्स दु कम्मं आवासयलक्खणं ण हवे ॥144॥
Meaning : A saint who engages himself in good thoughtactivities, also depends upon other and therefore, his action does not possess the feature of independence.
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दव्वगुणपज्जयाणं चित्तं जो कुणइ सो वि अण्णवसो ।
मोहंधयारववगयसमणा कहयंति एरिसयं ॥145॥
Meaning : Even he, who meditates upon the attributes and the modifications of substances, is not independent, such has been said by the saints, who are free from the darkness of delusion.
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परिचत्ता परभावं अप्पाणं झादि णिम्मलसहावं ।
अप्पवसो सो होदि हु तस्स दु कम्मं भणंति आवासं ॥146॥
Meaning : He, who having given up foreign thought activities realises his soul as full of pure attributes, depends upon himself alone. His action only is said to be Independent Action.
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आवासं जइ इच्छसि अप्पसहावेसु कुणदि थिरभावं ।
तेण दु सामण्णगुणं संपुण्णं होदि जीवस्स ॥147॥
Meaning : If you want independence, fix your steadfast thought-activities in your own soul's nature ; it is only through this, that the quality of equania mity can be fully developed in a soul.
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आवासएण हीणो पब्भट्ठो होदि चरणदो समणो ।
पुव्वुत्तकमेण पुणो तम्हा आवासयं कुज्जा ॥148॥
Meaning : A saint, who is devoid of independence, falls off the Right conduct. Therefore, should one pursue independence in proper order as said before.
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आवासएण जुत्तो समणो सो होदि अंतरंगप्पा ।
आवासयपरिहीणो समणो सो होदि बहिरप्पा ॥149॥
Meaning : A saint, who is devoid of independence, falls off the Right conduct. Therefore, should one pursue independence in proper order as said before.
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अंतरबाहिरजप्पे जो वट्टइ सो हवेइ बहिरप्पा ।
जप्पेसु जो ण वट्टइ सो उच्चइ अंतरंगप्पा ॥150॥
Meaning : He, who devotes himself only to the uttering or muttering of words is called the Bahiratma ; but he, who does not restrict himself only to the uttering of words, is said to be the Antaratma
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जो धम्मसुक्कझाणम्हि परिणदो सो वि अंतरंगप्पा ।
झाणविहीणो समणो बहिरप्पा इदि विजाणीहि ॥151॥
Meaning : He, who is absorbed in righteous and pure concentrations, is the Antaratma; while a saint, who is devoid of such concentration, would be known as the Bahiratma.
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पडिकमणपहुदिकिरियं कुव्वंतो णिच्छयस्स चारित्तं ।
तेण दु विरागचरिए समणो अब्भुट्ठिदो होदि ॥152॥
Meaning : That saint, alone, who following the real RightConduct in his duties, such as repentance, etc., remains steadfast in the observance of the passionless conduct,
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वयणमयं पडिकमणं वयणमयं पच्चखाण णियमं च ।
आलोयण वयणमयं तं सव्वं जाण सज्झायं ॥153॥
Meaning : Doing repentance by mere words, practising renunciation and observing vows, only by recitation and making confession by speech alone, should all be known as included in the study of scriptures .
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जदि सक्कदि कादुं जे पडिकमणादिं करेज्ज झाणमयं ।
सत्तिविहीणो जा जइ सद्दहणं चेव कायव्वं ॥154॥
Meaning : If you can , have recourse to repentance , etc., in form of meditation ; if you cannot , repose faith .
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जिणकहियपरमसुत्ते पडिकमणादिय परीक्खऊण फुडं ।
मोणव्वएण जोई णियकज्जं साहए णिच्चं ॥155॥
Meaning : There are various kinds of souls, karmic bondages are of multifarious varieties, and Labdhis are of different kinds. Therefore, one should avoid entering into verbal controversies with one's own co-religionists or those professing other faith.
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णाणाजीवा णाणाकम्मं णाणाविहं हवे लद्धी ।
तम्हा वयणविवादं सगपरसमएहिं वज्जिज्जो ॥156॥
Meaning : There are various kinds of souls, karmic bondages are of multifarious varieties, and Labdhis are of different kinds. Therefore, one should avoid entering into verbal controversies with one's own co-religionists or those professing other faith.
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लद्धूणं णिहि एक्को तस्स फलं अणुहवेइ सुजणत्ते ।
तह णाणी णाणणिहिं भुंजेइ चइत्तु परतत्तिं ॥157॥
Meaning : All ancient great men, by having thus practised and passing through the spiritual stages of " Perfect vow" , etc., have become Omniscients
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सव्वे पुराणपुरिसा एवं आवासयं च काऊण ।
अपमत्तपहुदिठाणं पडिवज्ज य केवली जादा ॥158॥
Meaning : All ancient great men, by having thus practised and passing through the spiritual stages of " Perfect vow" , etc., have become Omniscients
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शुद्धोपयोग अधिकार
जाणदि पस्सदि सव्वं ववहारणएण केवली भगवं ।
केवलणाणी जाणदि पस्सदि णियमेण अप्पाणं ॥159॥
Meaning : From the empirical point-of-view, the Omniscient knows and sees everything, but from the real, transcendental point-of-view, the Omniscient Lord knows and sees the Self.
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जुगवं वट्टइ णाणं केवलणाणिस्स दंसणं च तहा ।
दिणयरपयासतावं जह वट्टइ तह मुणेयव्वं ॥160॥
Meaning : Just as light and heat exist simultaneously in the sun, so it should be known that conation and Knowledge exist simultaneously in an Omniscient soul.
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णाणं परप्पयासं दिट्ठी अप्पप्पयासया चेव ।
अप्पा सपरपयासो होदि त्ति हि मण्णसे जदि हि ॥161॥
Meaning : If any one argues that really knowledge illuminates other objects only, conation illuminates soul only, and the soul illuminates itself and other objects; .
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णाणं परप्पयासं तइया णाणेण दंसणं भिण्णं ।
ण हवदि परदव्वगयं दंसणमिदि वण्णिदं तम्हा ॥162॥
Meaning : If knowledge illuminates others only, then it means that conation is different from knowledge ; thus it is said that conation has no concern with other objects.
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अप्पा परप्पयासो तइया अप्पेण दंसणं भिण्णं ।
ण हवदि परदव्वगयं दंसणमिदि वण्णिदं तम्हा ॥163॥
Meaning : soul illuminates other , then conation would be separate from soul, because, it has been said, that conation has no concern with other objects.
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णाणं परप्पयासं ववहारणयेण दंसणं तम्हा ।
अप्पा परप्पयासो ववहारणयेण दंसणं तम्हा ॥164॥
Meaning : From the practical point of view, knowledge illuminates other , so does conation. From practical standpoint soul illuminates other objects, so does conation
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णाणं अप्पपयासं णिच्छयणयएण दंसणं तम्हा ।
अप्पा अप्पपयासो णिच्छयणयएण दंसणं तम्हा ॥165॥
Meaning : From the real point of view, knowledge illuminates the self , so does conation. From the real standpoint soul illuminates the self , so does conation
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अप्पसरूवं पेच्छदि लोयालोयं ण केवली भगवं ।
जइ कोइ भणइ एवं तस्स य किं दूसणं होइ ॥166॥
Meaning : , omniscient Lord realises the nature of the self only, but not the universe and the Non-universe, If one argues like that, what blame can be laid upon him ?
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मुत्तममुत्तं दव्वं चेयणमियरं सगं च सव्वं च ।
पेच्छंतस्स दु णाणं पच्चक्खमणिंदियं होइ ॥167॥
Meaning : That knowledge, only, which knows material and immaterial, conscious and non-conscious, the self and all substances, as direct and beyond the cognisance of the senses.
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पुव्वुत्तसयलदव्वं णाणागुणपज्जएण संजुत्तं ।
जो ण य पेच्छइ सम्मं परोक्खदिट्ठी हवे तस्स ॥168॥
Meaning : He who does not conate all the aforesaid substances together with their various attributes and modifications simultaneously ; to have indirect conation
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लोयालोयं जाणइ अप्पाणं णेव केवली भगवं ।
जइ कोइ भणइ एवं तस्स य किं दूसणं होइ ॥169॥
Meaning : an omniscient Lord knows the Universe and the Non-universe ; but not the soul. If any one argues like that, what blame can be laid upon him ?
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णाणं जीवसरूवं तम्हा जाणेइ अप्पगं अप्पा ।
अप्पाणं ण वि जाणदि अप्पादो होदि विदिरित्तं ॥170॥
Meaning : Knowing is the innate nature of a soul; therefore a soul knows the self. does not know the soul; that is separate from the soul.
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अप्पाणं विणु णाणं णाणं विणु अप्पगो ण संदेहो ।
तम्हा सपरपयासं णाणं तह दंसणं होदि ॥171॥
Meaning : Knowledge can not exist without soul, nor can a soul be without knowledge; there can be no doubt in this. Therefore just as knowledge illuminates the self and other , so does conation .
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जाणंतो पस्संतो ईहापुव्वं ण होइ केवलिणो ।
केवलिणाणी तम्हा तेण दु सोऽबंधगो भणिदो ॥172॥
Meaning : An omniscient does not know or conate by voluntary exertion it is, why he is all-knowing and has thus been said to be free from bondage.
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परिणामपुव्ववयणं जीवस्स य बंधकारणं होइ ।
परिणामरहियवयणं तम्हा णाणिस्स ण हि बंधो ॥173॥
ईहापुव्वं वयणं जीवस्स य बंधकारणं होइ ।
ईहारहियं वयणं तम्हा णाणिस्स ण हि बंधो ॥174॥
Meaning : Speech arising from thought-activity, is the cause of bondage in a mundane soul; while speech independent of thought-activity cannot cause any bondage in the allknowing .
Words uttered voluntarily do cause bondage in a mundane soal; while involuntary flow of speech does not cause any bondage in an all-knowing soul.
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ठाणणिसेज्जविहारा ईहापुव्वं ण होइ केवलिणो ।
तम्हा ण होइ बंधो साक्खट्ठं मोहणीयस्स ॥175॥
Meaning : Bodily activities - standing, sitting, and moving - of the Omniscient Lord are not due to volition; hence, these activities do not cause bondage of karmas. Bondage of karmas takes place on indulgence in sense-objects, driven by delusion .
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आउस्स खयेण पुणो णिण्णासो होइ सेसपयडीणं ।
पच्छा पावइ सिग्घं लोयग्गं समयमेत्तेण ॥176॥
Meaning : No sooner the age karma. terminates, than all the remaining karmas also are destroyed. Then immediately goes to the topmost of the universe in one single instant only.
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जाइजरमरणरहियं परमं कम्मट्ठवज्जियं सुद्धं ।
णाणाइचउसहावं अक्खयमविणासमच्छेयं ॥177॥
Meaning : free from birth, old age and death. pure, supreme and devoid of the eight karmas. It possesses the four-fold nature of being all-knowing etc., , indivisible, indestructible and inexhaustible.
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अव्वाबाहमणिंदियमणोवमं पुण्णपावणिम्मुक्कं ।
पुणरागमणविरहियं णिच्चं अचलं अणालंबं ॥178॥
Meaning : free from obstructions, independent of the senses, unparallelled, liberated from meritorious and demeritorious karmas. free from rebirths and is eternal, non-transient and independent.
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णवि दुक्खं णवि सुक्खं णवि पीडा णेव विज्जदे बाहा ।
णवि मरणं णवि जणणं तत्थेव य होइ णिव्वाणं ॥179॥
Meaning : Liberation – nirvāņa is free from birth, old age and death. pure, supreme and devoid of the eight karmas.
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णवि इंदिय उवसग्गा णवि मोहो विम्हिओ ण णिद्दा य ।
ण य तिण्हा णेव छुहा तत्थेव य होइ णिव्वाणं ॥180॥
Meaning : Where there are no senses , no calamity , no delusion , no surprise , no sleep , no thirst , and no hunger , there is liberation – nirvāņa.
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णवि कम्मं णोकम्मं णवि चिंता णेव अट्टरुद्दाणि ।
णवि धम्मसुक्कझाणे तत्थेव य होइ णिव्वाणं ॥181॥
Meaning : Where there are neither any karmas, nor quasikarmas, nor is there any anxiety, nor painful or wicked concentration, nor righteous or pure concentration, there only is Nirvana.
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विज्जदि केवलणाणं केवलसोक्खं च केवलं विरियं ।
केवलदिट्ठि अमुत्तं अत्थित्तं सप्पदेसत्तं ॥182॥
Meaning : are found Perfect Knowledge, Perfect Bliss, Perfect Power, Perfect Perception, immateriality, Isness. , spatialty and formlessness .
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णिव्वाणमेव सिद्धा सिद्धा णिव्वाणमिदि समुद्दिट्ठा ।
कम्मविमुक्को अप्पा गच्छइ लोयग्गपज्जंतं ॥183॥
Meaning : Nirvana means the Siddha , and the Siddha means Nirvana ; such has been said . A soul, liberated from karmas, goes up to the top. most of the Universe.
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जीवाण पुग्गलाणं गमणं जाणेहि जाव धम्मत्थी ।
धम्मत्थिकायभावे तत्तो परदो ण गच्छंति ॥184॥
Meaning : Movements of souls and matter should be known as co-extensive with the medium of motion . They can not go further, because there is no medium of motion.
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णियमं णियमस्स फलं णिद्दिट्ठं पवयणस्स भत्तीए ।
पुव्वावरविरोधो जदि अवणीय पूरयंतु समयण्हा ॥185॥
Meaning : Niyama and the fruit of that Niyama have been describedon being prompted by Devotion for Scriptures, . If there are any inconsistencies , the scholars should remove them and make complete.
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ईसाभावेण पुणो केई णिंदंति सुंदरं मग्गं ।
तेसिं वयणं सोच्चाऽभत्तिं मा कुणह जिणमग्गे ॥186॥
Meaning : If any find fault with this lovely path , simply through malice, then on hearing their words, do not be lacking in devotion to the path of the Conquerors.
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णियभावणाणिमित्तं मए कदं णियमसारणामसुदं ।
णच्चा जिणोवदेसं पुव्वावरदोसणिम्मुक्कं ॥187॥
Meaning : Having understood the teaching of the Conquerors which are free from inconsistencies, I have composed this treatise styled as " Niyamsara," with the main object of a self-meditation.
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