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________________ AcArya zrI nemicandra viracita dravya-saMgraha saMskRta chAyA, hindI padyAnuvAda, gurjara anvayArtha tathA hindI gAthArtha tathA aMgrejI bhAvArtha sahita * maMgalAcaraNa mUla gAvA : jIvamajIvaM davvaM jiNavasvasaheNa jeNa NihiTTha / deviMdaviMdabaMdaM vaMde taM savvadA sirasA // 1 // saMskRta' jIvamajIvaM dravyaM jinavaravRSabheNa yena nirdiSTam / chAyA: devendravRndavandyaM vande taM sarvadA zirasA / / 1 // padyAnuvAda : jIva sacetana dravya rahe haiM, tathA acetana zeSa raheM, jinavara meM bhI jina-puMgava ve, isa vidha jina-vRSabheza kheN| zata-zata surapati zata-zata vandana, jina-caraNoM meM sara dharate, unheM na, maiM bhAva-bhakti se, mastaka se jhuka jhuka kara ke // 1 // "anvayArtha : jeNa jiNavaravasaheNa] nivara dhAma bhagavAne [jIvamajIvaM davyaM] 04 bhane ma dhyana NiddiTTha vAyu, diviMdaviMdavaMda] devendronA samUhathI vaMdanIya ti] te prathama tIrthaMkara vRSabhadevane huM (zrI , namiyandra CAline4) [savvadA] [sirasA masta namAvIna vande] vaMdana karuM chuM. hindI maiM (nemicanda AcAya) jisa jinavaroM meM pradhAna ne jova aura ajIva gAyArtha : dravya kA varNana kiyA usa devendrAdikoM ke samUha se vaMdita tIrthaMkara paramadeva ko sadA mastaka jhukAkara namaskAra karatA huuN||1|| Translatien : I always salute with my head that eminent one among the great Jinas, who is worshipped by the host of Indras' and who has described the Dravyas (substances) Jiva' and Ajiva'. hindI padyAnuvAdaka AcArya zrI vidyAsAgarajI mahArAja saMkalanakartA zrI parimala kizorabhAI khaMdhAra, baMbaI prakAzaka : zrImatI samatAbahena khaMdhAra ceriTebala TrasTa 2, AziyAnA sTarliMga pArka, DrAiva-ina sinemA ke pAsa, ... ahamadAbAda-380052 1. King of Devas. 2. Living Substances. 3. Non - living substances.
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________________ * jIva dravya kA kathana jIvo uvaogamao amutti kattA sadehaparimANo / bhottA saMsArattho siddho so bissasoDhagaI // 2 // jIvaH upayogamayaH amUrtiH kartA svadehaparimANaH / bhoktA saMsArarathaH siddhaH saH visrasA UrdhvagatiH // 2 // suno ! jIva upayoga-mayI hai, tathA amUrtika kahalAtA, sva-tana- varAbara pramANaMvAlA, kaMrttA-bhoktA hai bhAtA / Urdhva-gamanakA svabhAvavAlA, siddha tathA hai avikArI, svabhAva ke vaza, vibhAva ke vaza, kasA karma se saMsArI // 2 // [so] te (cha) [jIvo] kuThe che divya bhane bhAvaprAthI) [uvaogamaoM] (payogamaya che [amutti] amUrti che, [kattA ] [ che: [sadehaparimANo] bhotAnAM zarIraprabhAza rahevAvAnI che, [bhottA ] loDatA che; [ saMsAratyo] saMsAramA rahevAvANI che [siddho] [saddha che; [vistasA] svabhAvathI [uDDhagaI] ardhvagamana uravAvANI che. jo jItA hai, upayogamaya hai, amUrtika hai, karttA hai, apane zarIra ke barAbara hai, bhoktA hai, saMsArameM sthita hai, siddha hai aura svabhAva se Urdhvagamana karanevAlA hai, vaha jIva hai // 2 // Jiva is characterised by upayoga1, is formless and an agent, has the same extent as its own body, is the enjoyed (of the fauits of Karma), exists in samsar, is Siddha and has a characteristic upward motion. * 1. Menifestation of conciousness. 2. doer. 3. accomplished liberated souls. * jIva kA lakSaNa tikkAle capANA iMdiyabalamAuANapANo ya / yavahArA so jIvo NicchayaNayado du cedaNA jassa // 3 // trikAle catuH prANAH indriyaM balaM AyuH AnaprANaH ca / vyavahArAt saH jIvaH nizcayanayatastu cetanA yasya || 3 || AyuzvAsa au bala indriya yU~, cAra-prANa ko dhAra rahA, vigata- anAgata- Agata meM yaha, jIva rahA vyavahAra rahA / kintu jIva kA sadA-sadA se, mAtra cetanA zvAsa rahA, nizcaya naya kA kathana yahI hai "yaha hama ko" vizvAsa rahA || 3 || - dilA hameM vizvAsa rahA || [vavahArA] vyavahAra nayathI [jassa] 2 [tikkAle] trazeya aNamAM [iMdiyabalamAu] Indriya, jAga, khAyu [ANapANo ya] ane zvAsocchvAsa [cadupANA] me thAra prApta hoya che, [du] bhane [NicchayaNayado] nizvayanayadhI [jassa] 4 [cedaNA] yetanA hoya che [so] te [jIvo] va che. vyavahAra naya se tInakAla meM indriya, bala, Ayu aura zvAsa niHzvAsa ina cAroM prANoM ko jo dhAraNa karatA hai, vaha jIva hai, aura nizcayanaya se jisake cetanA hai, vahI jIva hai| According to Vyavahara Naya1, that is called Jiva, which is possessed of four Pranas viz., Indriya (the senses), Bal (force), Ayu (life) ard Ana-Pranal (respiration) in the three periods of time ( viz., the present, the past and the future), and according to Nischaya Naya that which has consciousness is called Jiva. * 1. Ordinary point of view. 2. Real point of view.
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________________ mAnA jAtA hai, * upayoga ke bheda . uvaogo duviyappo vaMsaNaNANaM ca saNaM cadudhA / . . caknu acakkhU ohI saNamadha kevalaM NeyaM // 4 // upayogaH dvivikalpaH darzanaM jJAnaM ca darzanaM caturdhA / cakSuH acakSuH avadhiH darzanaM atha kevalaM jJeyam / / 4 / / Atama meM upayoga dvividha hai, Agama ne yaha gAyA hai, jJAna-rUpa au darzana-pana meM, guruvara ne sapajhAyA hai| jJAta rahe phira darzana bhI vaha, cauvidha mAnA jAtA hai, acakSu-darzana, cakSu, avadhi au kevala-darzana sAtA hai| [udaogo] 64yo [duviyappo] .t22 [dasaNaNANaM ca] zana bhane na disaNaM] zana 6payogA [cadudhA] yA2 1.2-1. [NeyaM] eneral - [cakkhuavakkhUohI] yAni, ayazana, vihAna [agha] bhane [kevalaM daMsaNaM] 3am zana upayoga do prakAra kA hai -- darzana aura jJAna / usameM darzanopayoga cakSudarzana, acakSudarzana, avadhidarzana aura kevaladarzana ese cAra prakAra kA jAnanA cAhiye // 4 // Upayoga is of two Kinds, Darshana' and Jnana'.. Darshana is of four kinds. Darshana is known to be (divided into) Chaksu', Achaksu ,Avadhi and Kevala'. * jJAnopayoga ke bheda NANaM aTThaviyappaM madisudiohI aNANaNANANi / maNapaJjavakevalamavi paJcakkhaparokkhabheyaM ca // 5 // jJAnaM arthavikalpaM matizrutAvadhayaH ajJAnajJAnAni / manaHparthayaH kevalaM.api pratyakSaparokSabhedaM ca // 5 // mati-zruta do-do aura avadhi do ulaTe-sulaTe calate haiM, mana-paryaya au kevala do yU~ jJAna-bheda vasu milate haiN| mati-zruta parokSa, zeSa sabhI ho vikala-sakala-pratyakSa rahe. lokAlokAlokita karate tribhuvana ke adhyakSa kaheM // 5 // [gANaM] dhana (16payo) [aTTaviyappaM] 16 M2-1 cha. [madisudiohi] bhati, zruta, bhavadhi [aNANaNANANi na mane mAna bhane [maNapajjava] mana:payazAna, [kevalaM] 4muna. [avi] bhane (bha Aurlpayoga) [paJcakkhaparokkhabheyaM ca pratyakSa mAne pAyA 45 cha. kumati, kuzruta, kuavadhi, mati, zruta, avadhi, manaHparyaya aura kevala, aise ATha prakAra kA jJAna hai| inameM kuavadhi, avadhi, manaHparyaya tathA kevala ye cAra pratyakSa haiM, aura zeSa cAra parokSa haiN|| 5 // Jnana is of eight kinds, viz. Jnana and Ajnana of Matil, Sruta', and Avadhi', Manah-paryaya and Kevala'. It is also divided into Pratyaksha' and ' Paroksha' (from another point of view). 1. Perception of existence. 2. Knowledge. 3. Darshana through the eye. 4. Darshana through senses other than eyes. 5. Psychic perception limited by space & time and obtained directly by soul. 6. Absolute, perfect Darshana. 1. Knowledge derived through the Senses and mind. 2. Knowledge derived through scriptures, signs, symbols mainly using mind. 3. Psychic knowledge directly acquired by the soul. 4. Knowledge which can read thoughts of others. 5. Omniscience absolute Knowledge or Knowledge unlimited as to time, space or intensity. 6. Direct Knowedge of soul. 7. Indirect knowledge of Soul using senses and mind.
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________________ * naya- vivakSAse jIva kA punaH lakSaNa aTUTa catu NANadaMsaNa sAmaNNaM jIvalakkhaNaM bhaNiyaM / babahArA suddhaNayA suddhaM puNa daMsaNaM NANaM // 6 // aSTa caturjJAnadarzane sAmAnyaM jIvalakSaNaM bhaNitam / - vyavahArAt zuddhanayAt zuddhaM punaH darzanaM jJAnam // 6 Ama kA sAdhAraNa lakSaNa vasu-cau-vidha upayoga rahA, gIta rahA vyavahAra gA rahA suno ! jarA upayoga lagA / kintu zuddha-naya ke nayanoM meM zuddha-jJAna-darzana vAlA, Atama pratibhAsita hotA hai budha-muni-mana harSaNahArA // 6 // [vavahArA] vyavahAranayathI [aTThacaduNANadaMsaNa] 2016 prahAra jJAna ane yA prakAra harzana [sAmaNNaM] sAmAnyathI [jIvalakkhaNaM] vanuM sakSa [bhaNi] vAyAM khAyuM che. [puNa] bhane [suddhaNayA] zuddha nizcayanayathI [suddha] zuddha [daMsaNaM gANaM] 6rzana bhane jJAna [jIvalakkhaNaMbhaNiyaM] vanaM lakSaNa kahevAmAM AvyuM che. vyavahAra nayase ATha prakAra ke jJAna aura cAra prakAra ke darzana kA jo dhAraka hai vaha sAmAnya rUpa se jIva kA lakSaNa hai, aura zuddhanaya kI apekSA jo zuddha jJAna darzana hai vaha jIva kA lakSaNa kahA gayA hai| According to Vyavahara Naya, the general characteristics of Jiva are said to be eight kinds of Jnana and four kind of Darshana'. But according to Suddha Naya, (the characteristic of Jiva) are pure Jnana and Darshana. * 1. Knowledge having eight facets & Darshana having four facets is the interpretion of Vyavahara Naya. 2. Suddha Nischay Naya. * jIva kA mUrtika aura amUrtika rUpa yaNa rasa paMca gaMdhA do phAsA aTUTa NicchayA jIve / No saMti amutti tado vavahArA mutti baMdhAdo // 7 // varNAH rasAH paMca gandhau dvau sparzAH aSTathai nizcayAt jIve / no santi amUrtiH tataH vyavahArAt mUrti bandhataH // 7 // paJca rUpa, rasa paJca, gandha do, ATha-sparza, saba ye jina meM, hote nA haiM, 'jIva' vahI hai kathana kiyA hai yU~ jina-ne / isIlie haiM jIva amUrtika nizcaya-naya ne mAnA hai, jIva, mUrta vyavahAra batAtA karmabandha kA bAnA hai // 7 // [[NicchayA] nizcayanayathI [jIve] vabhai [vaNNa rasa paMca] pAMtha va pAyarasa [gaMdhA do] je. gaMdha bhane [phAsA aTTha] ATha sparza [No saMti] hotA nathI [tado] tethI [amutti] amUrti che [vavahArAM] vyavahAranayathI [baMdhAdo] urbhabaMdhI apekSA [mutti]vaM bhUrti che. nizcaya naya se jIva meM pAMca varNa, pAMca rasa, do gandha aura ATha sparza nahIM haiM, isaliye jIva amUrtika hai aura vyavahAra nayakI apekSA karma-baMdha hone ke kAraNa jIva mUrtika hai |! 7 // According to Nischaya Naya, Jiva is without form, because the five kinds of colour and taste, two kinds of smell, and eight kinds of touch are not present in it. But according to Vyavahara Naya [Jiva] has form through the bondage (of Karma ). * Adima tIrthaMkara prabho, AdinAtha muninAtha / Adhi vyAdhi agha mada miTe, tuma padameM mama mAtha //
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________________ * jIva kA kartRtva puggalakammAdINaM kattA vavahArayo dunnicchydo| cevaNakammANAdA suddhaNayA suddhabhAvANaM // 8 // pudgalakarmAdInAM kartA vyavahArataH tu nizcayataH / cetanakarmaNAM AtmA zuddhanayAt zuddhabhAvAnAm // 8 // pudagala karmAdika kA kartA jIva rahA vyavahAra rahA, rAgAdika cetana kA kartA azuddha-naya se kSAra rhaa| vizuddha-naya se zuddha-bhAvakA kartA kahate santa sabhI, zuddha-bhAva kA svAgata kara lo, kara lo bhava kA anta abhI // 8 // [AdA] bhAmA vivahArado] yAnayathA puggalakammAdINaM] (InaIReule) purAno [kattA] sol cha, Nicchayado] (zuddha) nizayanayI diMdaNakammANaM] (Aue bhA454) yetanabhAna che. [6] bhane [suddhaNayA] zuddha (nizcaya) nayI suddhabhAvANaM] (zuddha jJAna-darzanAdi) zudra bhAvono katAM che. AtmA vyavahAranayase pudgala karma Adi kA kartA hai, nizcayanayase cetanakarma kA kartA hai aura zuddhanaya kI apekSA se zuddha bhAvoM kA kartA hai / / 8 // According to Vyavahara Naya Jiva is the doer of the Pudgala Karmas. According to Nischaya Naya' (Jiva is the doer of) Thought Karmas. Accordirg to Suddha Naya Jiva is the doer of Suddha Bhavas * jIva kA bhoktRtva yavahArA suhadukkhaM puggalakarmaphalaM pabhuMjedi / AdA NicchayaNayado cedaNabhAvaM khu Avassa // 9 // vyavahArAt sukhaduHkhaM pudgalakarmaphalaM prabhuGkte / / AtmA nizcayanayataH cetanabhAvaM khalu AtmanaH // 9 // Atama ko kRta-karmoM kA phala sukha-dukha milatA rahatA hai, jisakA vaha vyavahAra-bhAva se bhoktA banatA rahatA hai| kintu nijI zuci caMtana-bhAvoM kA bhoktA yaha Atama hai, nizcaya-naya kI yahI draSTi hai kahatA yU~ paramAgama hai||1|| [AdAbhAtmA [vavahArA] vyapAranayI [suDadukkhaM] suma-6535 [puggalakammaphalaM] pusa bhanu ma [pa jedi] loga cha bhane [NicchayaNayado]. zayanayI [Adassa] potana [cedaNabhAvaM] (LENna35) yatanyamayane khu] layamayI [pa jedi] loga cha.: / vyavahAra nayase AtmA sukha duHkharUpa pudgala karmoM ko bhogatA hai aura nizcayanaya se apane cetana svabhAva ko bhogatA hai / / 9 // .. According to Vyavahara Naya, Jiva enjoys happiness and misery the fruits of Pudgal Karmas. According to Nischaya Naya, Jiva has conscious Bhavas Only. 1. Suddha Jnana, Suddha Darshana...etc. zaraNa, caraNa haiM Apake, tAraNa taraNa jahAja / bhava-dadhi-taTa taka le calo, karuNAkara jinarAja || 1. Impure Nischaya Naya 2. Attachment, aversion etc. 3. Suddha Jnana, Suddha Darshana etc..
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________________ * jIva kA pramANa aNugurudehapamANo upasaMhArappasappado cedA / asanuhado vavahArA NicchayaNayado asaMkhadeso vA // 10 // aNugurudehapramANaH upasaMhAraprasarpataH cetayitA / / asamudghAtAt vyavahArAt nizcayanayataH asaMkhyadezo vA / / 10 // samudghAta bina sikuDana-prasaraNa svabhAva ko jo dhAra rahA, laghu-guru tana ke pramANa hotA 'jIva' yahI vyavahAra rahA / svabhAva se to jIvAtmA meM asaMkhyAta-paradeza rahe, nizcava-naya kA yahI kathana hai santoM ke upadeza rahe ||.10 // ( [cedA] AtmA [vavahArA] vyavanayI [asamuhado] samudhAta . bhavasthAne choDane anya avasthAmAmA [uvasaMhArappasappado] saya bhane. vistAra // 2. [aNugurudehapamANo] nAnA-mo zarIra mAma. cha; [vA] bhane, NicchayaNayado] niyanayathA [asaMkhadeso] saMnyAta prazivAko * jIva ke bheda puDhavijalateyavAU vaNaphadI vivihathAvareiMdI / vigatigacadupaMcakkhA tasajIvA hoti saMkhAvI // 11 // pRthivIjalatejovAyuvanaspatayaH vividhasthAvaraikendriyAH / .. dvikatrikacatuHpaJcAkSAH trasajIvAH bhavanti zaMkhAdayaH / / 11 // pRthavI-jala-aMganI-kAyika au vAyu-vRkSa-kAyika sAre, bahuvidha 'sthAvara' kahalAte haiM mAtra eka-indriya dhAre / dvaya-tiya-cau-pathendriya-dhAraka trasa-kAyika' prANI jAne, bhava-sAgara meM bhramaNa kara rahe kITa-pataMge mana mAne // 11 // [puDhavijalateyavAUvaNaphadI] pRthvIya, 46., bhAniya, vAyu.15 bhane vanaspatiya vivihathAvareiMdi] bhane 2- sthAvara marandraya (r)(r) ane[sakhAdi] zaMAhi [vigatigacadupaMcakkhA bandraya, tandriya, yaundriya bhane paMthandriya [tasajIvA] 121. 4. [hoMti] DAya cha.. . pRthivI, jala, agni, vAyu aura vanaspati ina bhedoM se nAnA prakAra ke sthAvara jIva haiM aura ye saba eka sparzana indriya ke hI dhAraka haiM, tathA zaMkha Adi do, tIna, cAra aura pA~ca indriyoM ke dhAraka trasajIva hote haiM // 11 // The earth, water, fire, air and plants are various kinds of sthavara' possessed of one sense (i.e. touch) and conches... etc. are Trasa Jivas, are possessed of two, three, four and five senses. samudraghAta ke binA yaha jIva vyavahAra-naya se saMkoca tathA vistAra se apane choTe aura bar3e zarIra ke pramANa rahatA hai aura nizcayanaya se asaMkhyAta pradezoM kA dhAraka hai / / 10 // According to Vyavahara Naya, the conscious Jiva, being without Samudghata (the exit of Jiva from the body to another form, without leaving the original body altogether), becomes equal in extent to a small or a large body, by its ability of contraction and expansion; but according to Nischaya Naya (it) is existent in innumerable Pradesas'. 1. That portion of Akasa which is occupied by one indivisible atom). 1. Immobile, not capable of spontaneous movement in case of trouble... etc. 2 Mobile, capable of spontaneous . movement in case of trouble...etc.
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________________ * caudaha jIvasamAsa samaNA amaNA NeyA paMciMdiya NimmaNA pare sabbe / bAdarasuhameiMdI savve panatta idarA ya // 12 // samanaskAH amanaskAH jJeyAH paJcendriyAH nirmanaskAH pare sarve / bAdarasUkSmaikendriyAH sarve paryAptAH itare ca / / 12 / / dvividha rahe haiM 'paJcendriya' bhI rahita-manA au sahita-manA, zeSa jIva saba rahita manA haiM kahate isa vidha vijit-mainaa| sthAvara, bAdara-sUkSsa dvividha haiM, dukha se pIDita haiM bhArI, phira saba ye paryApta tathA haiM payatitara saMsArI / / 12 / / [paMciMdiya] payandriya (r)d [samaNA] saMsa (bhana sarita.) bhane [AmaNA) Mislu (bhanalita) [NeyA] vAme [pare] zeSa [sabe] badhA (Sal) [NimmaNA] saMjI. [NeyA] vA; tamai [eiMdi] indriya (r)4 [bAdarasuhamA bA62 bhane sUkSma ama na cha. sivve] bhane badhA [pajjatta] / [idarA ya] bhane apAya che. paMcendriya jIva saMjJI aura asaMjJI aise do taraha ke jAnane cAhiye zeSa saba (ekendriya, do-indriya, te-indriya, cau-indriya) jIva manarahita asaMjJIM haiM / ekendriya jIva bAdara aura sUkSma do prakAra ke haiN| aura ye sAtoM jIva paryApta tathA aparyApta hote haiN| isa taraha jIvasamAsa 14 haiM / / 12 / / Jivas possessing five senses are known to be divided into Samana' and Amana. All the rest are Amana. Jivas. having one sense are divided into two classes Badara and Suksama. All of these Jivas are seen to be Paryapta and Aparyapta.' 1. Samana - Sanjni, those having mind..2.-Asanjni, those without mind. 3. Gross, visible through naked eyes. 4. Subtle, not visible through naked eyes. 5. One who will complete his requirements. 6. One who will not complete his requirements. * mArgaNA aura guNasthAnakI apekSA jIva ke bheda magaNaguNaThANehi ya cauvasahi havaMti taha asuddhaNayA / viNNeyA saMsArI sabe suddhA hu suddhaNayA // 13 // mArgaNAguNasthAnaiH ca caturdazabhiH bhavanti tathA azuddhanayAt / vijJeyAH saMsAriNaH sarve zuddhAH khalu zuddhanayAt // 13 // tathA mArgaNAoM meM caudaha guNathAnoM meM milate haiM, azuddha-naya se prANI-bhava meM yugoM-yugoM se phirate haiN| 'kintu siddha-sama vizuddha-tama haiM sabhI jIva ye adhikArI, vizuddha-naya kA viSaya yahI hai viSaya tyAga de adhakArI // 13 // [taha tathA [saMsArI] saMrI 4 [asuddhaNayA] azuddhanayathA (4vavAranayacI) [maggaNaguNaThANehi ya] bhAsthAna, bhane sthAnanI apekSAcI [caudasahi yauha zauharana hivaMta cha. [suddhaNayA] zuddha nizcayanayathA [savve] 4 4 ha] niyamathA. [suddha] zuddha viNNeyA] yAvA. saMsArI jIva azuddhanaya kI dRSTi se caudaha mArgaNA tathA caudaha guNasthAnoM se caudaha-caudaha prakAra ke hote haiM aura zuddhanaya se sabhI saMsArI jIva zuddha haiM // 13 // Again according to impure (Vyavahara) Naya Samsari Jivas are of fourteen kinds according to Margana? and Gunasthana'. According to pure (Nischaya) Naya all Jivas should be understood to be pure. 1. Unliberated. 2. States or conditions in which Jivas are found. 3. The gradual Stages of development of soul with reference to delusion and yoga (activity).
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________________ * siddhoM kA svarUpa NikkammA aTThaguNA kiMcUNA caramadehado siddhaa| loyaggaThidA NicA uppAdavaehi saMjuttA // 14 // niSkarmANaH aSTaguNAH kiJcidUnAH caramadehataH siddhAH / , lokAgrasthitAH nityAH utpAdavyayAbhyAM saMyuktAH / / 14 / / aSTa-karma se rahita huye haiM aSTa-guNoM se sahita huye, antima. tana se kucha kama AkRti le apane meM nihita huye| tIna-loka ke agra-mAga para sahaja-rUpa se nivasa raheM, udaya-nAza-dhruva svabhAva yuta ho zuddha-'siddha' ho divasa raheM // 14 // [NikammA) nAva24 mahimA bhASA hita [aTThaguNA] sabhyatvAhi mAthI sahita caramadehado] antima zarIrathI (kiMcUNA] 38 nyUna NiccA nitya [uppAdavaehiM] 64 bhane vyathA [saMjuttA] saMyukta loyaggaThidA] bosi MAHIT sthita siddhA] siddha * ajIvadravyoM ke nAma aura unake mUrtika amUrtikapane kA varNana . . ajIyo puNa Neo puggaladhammo adhamma AyA / kAlo puggata mutto svAdiguNo amutti sesA hu|| 15 // ajIvaH punaH jJeyaH pudgalaH dharmaH adharmaH AkAzam / kAlaH pudgalaH mUrtaH rUpAdiguNaH amUrtAH zeSAH tu // 15 // pudgala-adharma-dharma-kAla-nama-pA~ca-dravya ina ko mAno, cetanatA se dUra raheM ye 'ajIva tA phicaano| rUpAdika guNa dhAraNa karatA mUrta-dravya 'pudgala' nAnA, 'zeSa dravya haiM amUrta, kyoM phira mUrtoM para mana macalAnA ? // 15 // [puNa] puggala] pula [dhammo dha[adhamma bhavana (AyAsa) bhaza bhane - [kAlo] ga bhene [aJjIvo] 24 [Neo] Me4l, [rUvAdiguNo] 3 asodhI yuti [puggala] pAla [mutto bhUti cha [sesA du] bhane austri yo [amutti] bhabhUti cha. pudgala, dharma, adharma, AkAza aura kAla ye ajIva dravya jAnane cAhiye ! 'inameM rUpa Adi guNoM kA dhAraka pudgala to mUrtimAna hai aura zeSa cAroM dravya amUrtika haiM / / 15 // Again Ajivas should be known to be Pudgala', Dharma , Adharma', Akasa' and Kala'. Pudgala has form and the qualities dolour, smell..etc. and the rest are without form. / jo jJAnAvaraNAdi ATha karmoM se rahita haiM, samyaktva Adi ATha guNoM ke dhAraka haiM aura antima zarIra se kucha kama AkAravAle haiM, ve siddha haiM aura Urdhvagamana svabhAva ke kAraNa loka ke agrabhAga meM sthita haiM, nitya haiM tathA utpAda, vyaya se yukta haiM / / 14 // The siddhas' are free from the bondage of all Karmas, possessed of eight qualities, slightly less than the final body, eternal, possessed of utpada' and vyaya' and permanently existent at the summit of loka. 1. Liberated souls. 2. Origination or generation. 3. destruction. 4. The part of Space where all six substances exist. 1. Matter with nature of formation of deformation. 2. The principle or fulcrum of motion. 3. The principle of stationariness or the fulcrum of rest..4. Space..5. Time...
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________________ * pudagala-dravya kI paryAya - saho baMdho muhumo dhUlo saMThANabhedatamachAyA / * . ujjodAdavasahiyA puggaladavyassa paJjAyA // 16 // zabdaH bandhaH sUkSmaH sthUlaH saMsthAnabhedatamazchAyAH / udyotAtapasahitAH pudgaladravyasya paryAyAH // 16 / / TUTana-phUTana rUpa bheda au sUkSma-sthUlatA AkRtiyA~, zravaNendriya ke viSaya-zabda bhI pratichavi chAyA yA kRtiyA~ / candra, cA~danI, ravi kA Atapa andhakAra Adika samajho, 'pudgala kI ye paryAyeM haiM paryAvoM meM mata ulajho // 16 // [saho] 206, [baMdho] baMdha, [muhumo] sUkSma, [thUlo sthUga, [saMThANa] bhAsa2, bheda 3 ), tima) bhaMDAra, [chAyA] syA, [ujjoda] udhota. [Adava-sahiyA] bhane mAtA sahita [puggala-davvassa] pugata dayanI [paJjAyA] pAyo che. zabda, bandha, sUkSma, sthUla, saMsthAna, bheda, tama, chAyA, udyota aura Atapa sahita saba pudgala dravya kI paryAyeM haiM / / 16 // Sound, union', fineness, grossness, shape, division, darkness, image, Atapa and udhyota are modifications of the substance known as Pudgala. *dharma-dravya kA svarUpa gaipariNayANa dhammo puggalajIvANaM gamaNasahayArI / toyaM jaha. pacchANaM acchaMtANeva so NeI // 17 // gatipariNatAnAM dharmaH pudgalajIvAnAM gamanasahakArI ! toyaM yathA matsyAnAM agacchatAM naiva saH nayati / / 17 // gamana-kArya meM nirata rahe jaba jIva tathA pudgala-bhAI, 'dharma-dravya' taba bane sahAyaka preraka banatA para nAhI / mIna tairatI saravara meM jaba jala banatA taba sahayogI, rukI mIna ko gati na dilAtA udAsIna bhara ho, yogI ! // 17 // [jaha] ThevI 2 [gaipariNayANa [macchANaM] Huelone [gamaNasahayArI] amana thAmI sAya [toya) pI thApa cha [taha tavA zata. [gaipariNayANa] gati 42 puggalIvANa] (r) bhane purakhane [gamaNasahayArI] mana (yAlAmai) 42vAmA saya [dhammo] divya cha, para [so] te padavya [acchaMtA] yAne (04-puhabane) (Neva Nei) yAtuM nayI gamana meM pariNata pudgala aura jIvoM ko gamana meM sahakArI dharmadravya hai, jaise jala machaliyoM ko gamana meM sahakArI hai| gamana karate hue yAnI - Thahare hue pudgala aura jIvoM ko dharmadravya gamana nahIM karAtA / / 17 // 1. Bondage 2. Heat & light caused by sun. 3. Light resulting from the moon, fire-fiy, jewel...etc. things which are not hot or without heat. As water assists the movement of moving fish, Dharma assists the movement of moving Jiva and Pudgala. But it does not move Jiva and Pudgala which are not moving. jita-indriya jita-mada bane, jita-bhava vijiMta-kaSAya / ajita-nAtha ko nita namU, arjita durita palAya // .
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________________ * adharma-dravya kA svarUpa TANajudANa adhammo puggalajIvANa ThANasahayArI / chAyA jaha pahiyANaM gacchaMtA Neva so dharaI // 18 // sthAnayutAnAM adharmAH pudgalajIvAnAM sthAnasahakArI / chAyA yathA pathikAnAM gacchatAM naiva saH dharati // 18 // kisI yAna meM rukate meM jaba jIva tathA pudgala bhAI, 'adharma usameM bane sahAyaka preraka banatA para naahii| rukane vAle pathikoM ko to chAyA kAraNa banatI hai, * calane vAloM ko na rokatI udAsInatA ThanatI hai / / 18 // jaha vI zata chAyA] chayA [ThANajudANa sthira hA pahiyANaM] bhusAzana ThANasahayArI] sthira vAma sarI thAya cha [taha sevA zata. [puggalajIvANa] purA bhane pAna (sthi2 24vAma sarI) adhammo] adhadivya cha 50 [so] padavya [gacchaMtA] yAbavAvA (r)4 bhane pusalAdalyAne [Neva dharaI) 24.rAnI .. Thahare hue pudgala aura jIvoM ko Thaharane meM sahakArI kAraNa adharma dravya / hai| jaise chAyA yAtriyoM ko Thaharane meM sahakArI hai / gamana karate hue jIva tathA / pudgaloM ko adharma dravya nahIM ThaharAtA // 18 // As shadow assists the staying of travellers, Adharma substance assists the staying of the pudgalas and Jivas which are stationary. But it doesn't hold back moving Jiva and Pudgala. * AkAza-dravya kA svarUpa _avagAsadANajogaM jIvAdINaM viyANa AyAsaM / jeNDaM logAgAsa allogAgAsamivi duvihaM // 19 // avakAzadAnayogyaM jIvAdInAM vijAnIhi AkAzam / / jainaM lokAkAzaM alokAkAzaM iti dvividham / / 19 / / yogya rahA avakAza dAna meM jIvAdika saba dravyoM ko, vahI rahA 'AkAza-dravya hai samajhAte jina, bhavyoM ko| do bhAgoM meM huA vibhAjita binA kisI se vaha bhAtA, eka khyAta hai loka-nAma se aloka nyArA kahalAtA // 19 // [jIvAdINaM] 94 bhAhiyona [avagAsadANajoggaM] 14.50 bhASA, yogya jaNha linendra mAvAne se [AyAsaM] mAza-dravya [viyANa] . mA bhA.zadavya logAgAsa] lAza, bhane [allogAgAsa] bhaLA [idi] bhai [duvihaM] sarnu cha. jo jIva Adi dravyoM ko avakAza dene vAlA hai usako jinendradeva dvArA kahA huA AkAza dravya jAno / lokAkAza aura alokAkAza ina bhedoM se vaha AkAza do prakAra kA hai // 19 // Know that which is capable of allowing space to Jiva...etc., to be 'Akasa' as told by the Jinendradeva (Tirthankara). This Akasa is of two kinds Lokakasa and Alokakasa. 1. That which allows space to other substances. koMpala pala-pala koM pale, vana meM Rtu-pati Aya / pulakita mama jIvana-latA, mana meM jina pada pAya // tuma-pada-paMkaja se prabho, jhara-jhara-jharI parAga / jaba taka ziva-sukha nA mile, pIU~ SaTpada jAga // 18
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________________ * AkAza-dravya ke bheda dhammAghammA kAlo puggalajIvA ya saMti jaavdiye| AyAse so logo tatto parado alogutti // 20 // dhamAdharmI kAlaH pudgalajIvAH ca santi yAvatike / AkAze saH lokaH tataH parataH alokaH uktaH / 20 // jIva-dravya au ajIva-pudgala kAla-dravya Adika sAre, jahA~ raheM basa 'loka' vahI hai loka pUjya jina-mata paare| tathA loka ke bAhara, kevala phailA jo AkAza rahA, 'aloka' vaha hai kevala darpaNa meM letA avakAza rahA // 20 // [jAvadiye] kSal [AyAse] ALLAH [dhamAdhammA] , marma [kAlo] Aga [ya] bhane puggalajIvA] purAla bhane 4 [saMti cha. [so] te [logo] els cha, [tatto] eLLIEN [parado] bAra te [alogutto] ASLIL sali bhAve cha. dharma, adharma, kAla, pudgala aura jIva ye pA~coM dravya jitane AkAza meM haiM, vaha "lokAkAza" hai aura usa lokAkAza ke bAhara alokAkAza hai // 20 // Lokakasa is that in which Dharma, Adharma, Kala, Pudgala and Jiva exist. That which is beyond this Lokakasa is called Alokakasa.'. * kAladravya kA svarUpa va usake do bheda . vavvaparivaharUbo jo so kAlo havei yavahAro / pariNAmAdIlakkho baTTaNalakkho ya paramaTTho // 21 // dravyaparivartanarUpaH yaH saH kAlaH bhavet vyavahAraH / pariNAmAdilakSyaH vartanAlakSaNaH ca paramArthaH // 21 // jIva tathA pudgala-paryAyoM kI sthiti avagata jisase ho, lakSaNa vaha 'vyavahAra-kAla'kA pariNAmAvika jisake ho / tathA vartanA-lakSaNa jisakA 'kAla' rahA paramArtha vahI, samajha kAla ko udAsIna, para varNana kA phalitArtha yahI // 21 // [jo re [davvaparivaTTarUpo] Avi (Bq, pusa, dham mAhi) parivartanamAM (miniTa, kalAka, mAsa... vagere rUpa che) kAraNa che ane [pariNAmAdIlakkho] parimana mAha audel 00 2555 [so] te [vavahAro] yA cha [ya] mane viTTaNalakkho patanakSavANI [paramaTTho] 52mA (nishcy||1) che. jo dravyoM ke parivartana meM sahAyaka, pariNAmAdi rUpa hai, vaha vyavahArakAla hai aura vartanA-lakSaNavAlA jo kAla hai vaha nizcayakAla hai / / 21 // Vyavahara Kala' is that which helps to produce changes in substances and which is known from modifications' while Parmarthik (Nischaya) Kala is characterised by Vartana'. 1. Empty space, where no other substance exists. bhaya-bhaya, bhava-vana bhramita ho, bhramatA-bhramatA Aja / saMbhaya-jina bhava ziva mile, pUrNa huA mama kAja // 1. Time from the ordinary point of view eg. day, week, minute... etc. 2. produced in substances. 3. Continuity.
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________________ * nizcaya-kAla kA svarUpa loyAyAsapadese ikike je ThiyA hu ikikA / rayaNANaM rAsI iva te kAlANU asaMkhadavyANi // 22 // lokAkAzapradeze ekaikasmin ye sthitAH hi elekAH / ralAnAM rAziH iva te kAlANavaH asaMkhyadravyANi / / 22 / / ika-ika isa AkAza-deza meM ika-ika kara hI kAla rahA. ratanoM kI vaha rAzi yathA ho phalataH aNu, aNu-kAla khaa| parigaNanAyeM ye saba milakara ananta nA, para anagina haiM, svabhAva se to niSkriya ina ko kauna dekhate, bina jina haiM ? // 22 // ikvike] me me [loyAyAsapadese] ALLIAFi praza 52 [je] hai [ravaNANaM] 2lA- [rAsI iva] rAzi arthAta mAna samAna [ikkikA (me- kAlANU] padavyA bhAbhI [ThiyA sthita cha [] ta Sugo hu] nizyayI [asaMkhadavvANi] manyAta yacha. jo lokAkAza ke eka-eka pradeza para ranoM ke Dhera samAna paraspara bhinna hokara eka eka sthita haiM, ve kAlANu asaMkhyAta dravya haiM / / 22 // Those innumerable substances which exist one by one on each pradesa of Lokakasa, like heaps of jewels, are kalanu'. * pA~ca astikAya ' evaM chaDbheyamidaM jIvAjIvappabhevado davvaM / uttaM kAlavijuttaM NAdavA paMca atyikAyA du // 23 // evaM SaDbhedaM idaM jIvAjIvaprabhedataH dravyam / uktaM kAlaviyuktaM jJAtavyAH paJca astikAyAH tu / / 23 / / jIva-bheda se ajIva-pana se dravya mUla meM dvividha rahA, dharmAdika vazaSaividha ho phira upabhedoM se vividha rhaa|' kintu kAla to astikAyapana se varjita hI. mAnA hai, zeSa dravya haiM astikAya yU~ "jJAnodaya" kA gAnA hai // 23 // [evaM] bhA prabhAva [jIvAjIvappabhedado] (r) bhane bhavana Malal [idaM] bhAdavyaM] davya [chabmeyaM] 7.[uttaM] vAma bhAvyA cha. [] bhane tamA [kAlavijuttaM] dravya sivAya [paMca asthikAyA] pAMtha mastiya [NAdavvA] vA isa taraha jIva aura ajIva dravya ke prabhedarUpa chaha prakAra ke dravyoM kA nirupaNa kiyA / ina chaha dravyoM meM se kAladravya ke binA zeSa pAMca dravya astikAya jAnane cAhiyeM // 23 // In this manner this Dravya (substance) is said to be of six kinds, is subdivided in two kinds Jiva & Ajiva. The five, without kala, should be understood to be Astikayas." 1. Points of time. 1. One which has many Pradesas. viSayoM ko viSa lakha tana~, banakara viSayAtIta / . viSaya banA RSi-Iza ko, gAU~ unakA gIta // guNa dhAre para mada nahIM, mUdutama ho navanIta / . abhinandana jina ! nita na, muni bana maiM bhavabhIta // 12
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________________ * astikAya kA lakSaNa saMti jado teNede atyitti bhaNati jiNavarA jamA / kAyA iva bahuvesA tajhA kAyA ya atthikAyA ya // 24 // santi yataH tena ete asti iti bhANanti jinavarAH yasmAt / kAyA iva bahudezAH tasmAt kAyAH ca astikAyAH ca / / 24 / / cira se haiM ye sAre cira taka inakA honA nAza nahIM, . inheM isI se 'asti' kahA hai jina-ne, jinameM trAsa nahIM / kAyA ke sama bahu-pradeza jo dhAre unako. 'kAya' kahA, tabhI asti au kAya mela se astikAya' kahalAya yahA~ // 24 // [jadothI zana ede] bhaL (@LE 7) dravya [saMti] sahA vidhAna 2 cha tiNa] te jiNavarA] nindraTena [atyitti] asti' mebha [bhaNaMti] cha [ya] bhane [jamhA yA 50 [kAyA iva] zarIra-1 saMbhAna bihudesA] 4u pradezamA [tamhA] tathA [kAyA] 'stu' acAya cha [ya] bhane [asthikAyA] u bhagAne mastiya vAya cha.. * dravyoM ke pradezoM kI saMkhyA hoti asaMkhA jIve dhammAdhamme aNaMta AyAse / . mutte tiviha padesA kAlassego Na teNa so kAo // 25 // bhavanti asaMkhyAH jIve dharmAdharmayoH anantAH AkAze / mUrte trividhAH pradezAH kAlasya ekaH na tena saH kAyaH // 25 // eka jIva meM niyama rUpa se asaMkhyAta-paradeza rahe, dharma-dravya au adharma bhI vaha utane hI paradeza ghe| ananta nabha meM, para pudgala meM saMkhyAsaMkhyAnanta rahe, eka kAla meM tabhI kAla nA kAya rahA, arahanta kaheM // 25 // [jIve ma [dhammAdhamme] dharma bhane a nyola [asaMkhA maNyAta [AyAse] ALLAGAvi [aNaMta bhanaid [mute] pu l [tidiha 2 Astri saMvrut, asaMnyAta bhane anta padesA] prazo [hoti ya cha [kAlassa] damana [ego meM pradeza tiNa] tathA [so] a stu [kAo] 314. athAta maheza [Na] natha.. jIva, pudgala, dharma, adharma aura AkAza ye pA~coM dravya vidyamAna haiM isalie jinezvara inako 'asti' (hai) aisA kahate haiM aura ye zarIra ke samAna bahupradezI haiM isalie inako 'kAya' kahate hai| asti tathA kAya donoM ko milAne se ye pA~coM 'astikAya' hote haiM // 24 // eka jIva, dharma tathA adharma dravya meM asaMkhyAta pradeza haiM aura AkAMza meM ananta haiN| pudgala meM saMkhyAta, asaMkhyAta tathA ananta pradeza hai aura kAla ke eka hI pradeza hai isaliye kAla 'kAya' nahIM hai / / 25 // ___As these (five substances) exist, they are called 'Asti' by the great Jinas, and because they have many pradesas, like bodies therefore they are called kayas. Hence they are called 'Astikayas' In Jiva, Dharma and Adharma, the pradesas are innumerable in Akasa (the pradesas are) infinite and in that which has form (viz. Pudgala) Pradesas are of three kinds (viz. numerable, innumerable and infinite). Kala (Time) has one Pradesa. Therefore, it is not called 'kaya.' 24
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________________ * pradeza kA lakSaNa . eyapadeso vi aNU NANAkhaMghappadesado hodi / bahudeso ukyArA teNa ya kAo bhaNati savyaNDa // 26 / ekapradezaH api aNuH nAnAskandhapradezataH bhavati / bahudezaH upacArAt tena ca kAyaH bhaNanti sarvajJAH // 26 // pradeza ika hI pudgala-aNu meM yadyapi hamako hai milatA, rUkhe-cikane svabhAva ke vaza nAnA-skandhoM meM DhalatA ! hotA bahudezI isa vidha aNu yahI huA upacAra yahA~, sarvajJoM ne astikAya phira use kahA zruta-dhAra yahA~ / / 26 // [eyapadeso vi] meM pradezakA 7i [aNU] pugaba 52bhAnu [NANAkhaMghappadesado] vividha saM535. prazivANo yo pAne 425 [bahudeso] mahezI [hodi] pAya cha [ya] bhane tiNa] 12thI. [savaNhu) sa va' pusa52mAne [uvayArA]. 5yArathI [kAo] 14 madhAta baheza bhaNaMti] . eka pradezI bhI paramANu aneka skandharUpa bahupradezI ho sakatA hai isa kAraNa sardazadeva upacAra se pudgala paramANu ko 'kAya' kahate haiM // 26 // An atom (of Pudgala), though having one Pradesa, becomes of many pradesas, through being Pradesa in many skandhas.'. For this reason, from the ordinary point of view, the omniscient ones call (it to be) 'Kaya.' ke pradeza kA lakSaNa jAvadiyaM AyA avibhAgIpuggalANuuddhaM / taM tu padesaM jANe savvANuDhANadANarihaM // 27 // . yAvatikaM AkAzaM avibhAgipudgalANvaSTazcam / ' taM khalu pradezaM jAnIhi sarvANusthAnadAnAham // 27 // jisameM koI bhAga nahIM usa avibhAgI pudgala-aNu se, vyApta huA AkAza-bhAga vaha pradeza mAnA hai jinase / kintu eka AkAza deza meM saba aNu milakara raha sakate,.. vastu tattva meM budha-jana ramate jar3a-jana saMzaya kara sakate // 27 // . (jAvadiyaM] helu [AyAsaM] bhaL [avibhAgIpuggalANuudRddha meM avibhAgI athatu jeno bIjo bhAga na thaI zake evA pudgala paramAi dvArA cha ti] te [kha] nizcayacI [savvANuTThANadANarihaMsarva bhAbhAne sthAna kA yogya [padesa] pradeza [jANe] ko jitamA AkAza avibhAgI pudgalANu - se rokA jAtA hai usako saba paramANuoM ko sthAna dene meM samartha 'pradeza' jAno // 27 // / Know that to be surely Pradesa, the space of which is occupied by one undivisible atom of Pudgala and which can give space to all particles. sumatinAtha prabhu sumati do, mama mati hai ati maMda / bodha kalI khula-khila uThe, mahaka uThe makaranda // 1. Modifications of Pudgala achieved when many atoms combine together. tuma jina megha mayUra maiM, garajI baraso nAtha / cira pratIkSita hU~ khar3A, Upara karake mAtha //
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________________ * sAta padArthoM kA nAma-nirdeza Asava baMdhaNa saMvara Nijjara mokkho sapuNNapAyA je||| jIvAjIbabisesA tevi samAseNa pabhaNAmo // 28 // AsavabaMdhanasaMvaranirjaramokSAH sapuNyapApAH ye| . jIvAjIvavizeSAH tAn api samAtena prabhaNAmaH // 28 // Agrava-bandhana-saMvara-nirjara-mokSa-tattva bhI batalAyA, sAta-tattva, nava padArtha hote pApa-puNya ko milvaayaa| jIva-dravya au-pudgala kI ye vizeSatAyeM mAnI hai, kucha varNana aba inakA karatI jina-guru-jana kI vANI hai // 28 // ji] [AsavabaMdhaNasaMvaraNijjaramokkho bhAzaya, aMdha, saMdara, nira, bholA sipuNNapAvA] pu15 bhane 55 sahita ta tapa cha / [jIvAjIvavisesA] 0 bhane bha vya me tivi] tegAne 55 [samAseNa] saMdepathI [pabhaNAmo] bhAga meM chI. aba jIva, ajIva ke bhedarUpa jo Asrava, bandha, saMvara, nirjarA, mokSa, puNya tathA pApa aise sAta padArtha haiM, inako saMkSepa se kahate haiM / / 28 // We shall describe briefly those varieties of Jiva and Ajiva which are (known as) Asrava, Bandha, Samvara, Nirjara and Moksha with Punya' and Papa.? * Amrava kA svarUpa Asavadi jeNa karma pariNAmeNappaNo sa viNNeo / bhAvAsako jiNutto kammAsavaNaM paro hodi // 29 // Asravati yena karma pariNAmena AtmanaH saH vijJeyaH / bhAvAsavaH jinoktaH karmAsravaNaM paraH bhavati / / 29 / / dravyAkhava au bhAvAsava yoM mAne jAte Asava do. Atama ke jina pariNAmoM se karma bane 'bhAvAsava' so / karma-vargaNA jar3a hai jina kA karma rUpa meM Dhala jAnA, 'dravyAkhava' basa yahI rahA hai jinavara kA yaha batalAnA // 29 // [appaNo] bhAna [jeNa] ke [pariNAmeNa] pariNAmayI [kamma] punala 5 [Asavadi] bhAve cha [sa] 2 [jiNutto nidrAne ideal ___ [bhAvAsavo bhAvAsa [viNNeo] neo roI mAne [kammAsavaNaM] pusakha bhanu bhAva ta paro] dravyAnava [hodi] cha. AtmA ke jisa pariNAma se karma kA Asrava hotA hai use zrI jinendra dvArA kahA huA bhAvAsrava jAnanA cAhie karmoM kA aura jo jJAnAvaraNAdika rUpa karmoM kA Asrava hai so dravyAkhava hai // 29 // That modification of the soul by which Karma gets into it is to be known as Bhavasrava as told by the Jina and the influx of Karma is to be known as the other kind of Asrava, Dravyasrava. 1. Auspicious Bhava. 2. Inauspicious Bhava. zubhra-sarala tuma, bAla tava, kuTila kRSNantama nAga / tava citi citrita jJeya se, kintu na usameM dAga // virAga padmaprabhu Apake, donoM pAda-sarAga / rAgI mama mana jA vahIM, pItA tabhI parAga // 28 .
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________________ * bhAvAnava ke bheda micchattAviradipamAdajogakodhAdao'tha vissnneyaa| paNa paNa paNadasa tiya yadu kamaso bhedA du puSyasi // 30 // mithyAtvAviratipramAda yogakrodhAdayaH atha vijJeyAH / pazca paJca paJcadaza trayaH catvAraH kramazaH bhedAH tu pUrvasya // 30 // mithyA-avirati pA~ca-pA~ca haiM trividha yoga kA bAnA hai, pandraha-vidha hai pramAda hotA kaSAya-cauvidha mAnA hai| bhAvAtrava ke bheda rahe ye rahe dhyAna meM jina-vacanA, dhyeya rahe Asrava se bacanA jina-vacanA meM raca-pacanA // 30 // [atha] bhane puvvarasa] pUrva matabhAvAsa [micchattAviradipamAdajogakodhAdao] madhyAtpa, bhavizati, pramA, yo bhane upAya [bhedA) me [9] bhane kamaso] tena OM zana [paNa paNa paNadasa tiya cadu] pAMya, pAya, 542, ra bhane yA2 madhe [viNNeyA] Seal bhe.. pahale yAnI bhAvAsravake mithyAtva, avirati, pramAda, yoga aura krodhAdi kaSAya aise pA~ca bheda jAnane cAhiye / unameM se mithyAtva Adi ke kramase pA~ca, pA~ca, pandraha, tIna aura cAra bheda haiM // 30 // Then it should be known that the subdivisions of the former (i.e. Bhavasrava) are Mithyatva', Avirti', Pramad', Yoga and Kasaya' which are again of five, five, fifteen, three and four classes respectively. * dravyAnava kA svarUpa va bheda 'NANAvaraNAvINaM jogaM jaM puggalaM samAsavadi / vavyAsayo saNeo aNeyabheo jiNakkhAdo // 31 // jJAnAvaraNAdInAM yogyaM yat pudgalaM samAsravati / dravyAsravaH saH jJeyaH anekabhedaH jinAkhyAtaH // 31 // jJAnAvaraNAdika karmoM meM Dhalane ke kSamatA vAle, pudgala-Amrava, 'dravyAsava' hai jina kahate samatAvAle / rahA eka vidha, dvividha rahA vaha cauvidha, vasuvidha, vividha rahA, dukhada tathA hai, jise kATatA nizcita hI muni-vibudha rahA // 31 // [NANAvaraNAdINaM] UPuReule 5 35 [jogaM] 44 yogya [ja] he puggala] pusa (staafgu) samAsavadi] bhAva cha [sa] se jiNakkhAdo] nepro . divyAsavo] vyAsa [ageyabheo] bhane bhedavALo prakArano jANavo joIe. jJAnAvaraNa Adi ATha karmoM ke yogya jo pudgala AtA hai usako dravyAsava jAnanA cAhiye / vaha aneka bhedoMvAlA hai, aisA zrI jinendradeva ne kahA hai / / 31 // That influx of matter which is capable of causing Karmas, Jnanavarnia'..etc. is to be known as Dravyasrava as called by the Jina and possessing many varieties. 1. Hindering the true qualities of the soul. abaMdha bhAte kATa ke, basu vidha vidhikA baMdha / supArzva prabhu nija prabhu-panA, pA pAye Ananda // 1. delusion. 2. Lack of control. inability to take vow. 3.. _Inadvertance. 4. Activities. 5. Passion, anger...etc. .
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________________ *bandhatatva kA svarUpa bajjhavi kammaM jeNa tu cedaNabhAveNa bhAvabaMdho so| . . kammAdapadesANaM aNNoSNapavesaNaM idaro // 32 // badhyate karma yena tu cetanabhAvena bhAvabandhaH saH / karmAtmapradezAnAM anyonyapravezanaM itaraH / / 32 // dravya-bhAvamaya 'bandha tattva-bhI dvividha rahA hai tuma jAno, ' cetana-bhAvoM se vidhi ba~dhatA 'bhAva-bandha' so phicaano| Atma-pradezoM karma-pradezoM kA Apasa meM ghula-milanA, 'dravya-bandha hai bandhana TUTe Apasa meM hama tuma milanA // 32 // [jeNa] [cedaNabhAveNa] yaitanyAbhaql (Alcula 35 bhAtmaparima) [kamma] [bajjhadi] baMdhAya cha [so ta pariNAma [bhAvabaMdho] bhAva [6] bhane kimmApadesANaM] [ bhane pradezonI [aNNoNNaparvasaNaM] meM praveza yavatana [idaro] dravya cha. jisa cetanabhAva se karma ba~dhatA hai, vaha 'bhAvabandha' hai, aura karma. tathA AtmA ke pradezoM kA paraspara praveza arthAta karma aura AtmA ke pradezoM kA ekameka honA 'dravya-bandha' hai / / 32 / / That conscious state by which Karma is bound (with the soul) is called Bhava-bandha, while the interpenetration of the Pradesas of Karma and the soul is the other (i.e. Dravyabandha) * bandha ke bheda va kAraNa payaDiDhidiaNubhAgappadesabhedAdu caduvidho baMdho / jogA payaDipadesA ThiviaNubhAgA kasAyado hoti // 33 // prakRtisthityanubhAgapradezabhedAt tu caturvidhaH bandhaH / . 'yogAt prakRtipradezau sthityanubhAgau kaSAyataH bhavataH // 33 // pradeza-anubhava tayA prakRti-thiti 'dravya-bandha bhI cauvidha hai, prazama-bhAva ke pUra jinezvara-pada-pUjaMka kahate budha haiN| . pradeza kA au prakRti-bandha kA 'yoga' rahA vaha kAraNa hai, anubhava-thiti bandhoM kA kAraNa kaSAya' hai vRSa-mAraNa hai // 33 // [baMdho] 65 [payaDiTThidiaNubhAgappadesabhedA] pati, sthiti, anumAna mana prazanA thA. [vaduvidho] yAra - cha. ma [payaDipadesA] pratibaMdha bhane pradeza jogA] yogathI mane [ThidiaNubhAgA] sthiti bhane manubhAga [kasAyado] pAyathA [hoti] thAya che. prakRti, sthiti, anubhAga aura pradeza; ina bhedoM se bandha cAra prakAra kA hai| yogo se prakRti tathA pradezabandha hote hai aura kaSAyoM se sthiti tathA anubhAga bandha hote hai| Bandha is of four kinds, according to the (subdivisions, viz.) Prakriti, Sthiti,? Anubhaga and. Pradesa.' Prakiti and Pradesa are (produced) from Yoga, but sthiti and Anubhaga are from Kasaya. bAMdha-bAMdha vidhi-baMdha maiM, andha banA mati-manda / aisA bala do aMdha ko, baMdhana tohU~ banda // ' 1. Nature of the Karma. 2. The period for which the various kinds of Karma will stay in a soul. 3. The intensity of the results Karma may produce. 4. The mass of the Karma attached to the soul.
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________________ * saMvara - tatva kA svarUpa evaM bheda cedaNapariNAmo jo kammassAsavaNirohaNe hedU / so bhAvasaMvaro khalu davyAsavarohaNe aNNo // 34 // cetanapariNAmaH yaH karmaNaH Asravanirodhane hetuH / saH mAvasaMvaraH khalu dravyAsravarodhane anyaH / / 34 / / cetana guNa se maNDita jo hai Atama kA pariNAma rahA, kamasiva ke nirodha maiM hai kAraNa, so abhirAma rahA / yahI 'bhAva-saMvara' hai mAnA svAzrita hai sambala-thara hai, katriva kA ruka jAnA hI rahA 'dravya-saMvara' jar3a hai // 34 // [jo] [cedaNapariNAmo] sAmAna parima [kammassa] bhanA [AsavaNirohaNe] bhAsapane mAM hiMdU // 28. [so] . [bhAvasaMvaro] bhAvasaMva2 cha bhane [davvAsadarohaNe] 35 56 bayanA mAsa 40 sal nizcI [aNNo] anya bhAta vyasaM52 cha. AtmA kA jo pariNAma karmake Asrava ko rokane meM kAraNa hai, usako bhAvasaMvara kahate haiM aura jo dravyAsrava ko rokane meM kAraNa hai so dravyasaMvara hai / // 34 // * bhAva - saMbara ke bheda badasamidIguttIo dhammANupehA parIsahajao ya / * cArittaM bahubheyA NAyayA bhAvasaMvaravisesA // 35 // vratasamitiguptayaH dharmAnuprekSAH parISahajayaH ca / cAritraM bahubhedAH jJAtavyAH bhAvasaMdaravizeSAH // 35 !! paJca-samitiyA~, tIna-guptiyA~ paJca-vratoM kA pAlana ho, bAra-dora bAraha bhAvana bhI daza-dharmoM kA dhAraNa ho| tathA vijaya ho parISahoM para bahuvidha-cArita meM ramanA, bheda, 'bhAva-saMvara' ke ye saba ramate inameM ve zramaNA // 35 // - [vadasamidIguttIo] prata, samiti bhane ali [dhanmANupehA] , anuprekSau parIsahajao] parIcaya [ya] bhane [cArittaM] yAstri [bahubheyA] me manaH // 2- [bhAvasaMvara - visesA] bhAvasaMvarano [NAyavvA] That Modification of Consciousness which is the cause of checking Asrava (influx) of Karma, is surely Bhavasamvara, and the other (known as Dravyasamvara is known from) checking Dravyasrava. . pAMca drata, pAMca samiti, tIna gupti, daza dharma, bAraha anuprekSA, bAIsa , parISaha-jaya tathA aneka prakAra kA cAritra isa taraha ye saba bhAvasaMvara ke bheda jAnane cAhiye / / 35 // The Vratas (vows), Samitis (attitudes of carefulness), Guptis (Restraints), Dharmas (observances), Anupreksas (meditations), Parisaha-jayas (the victories over troubles) and various kinds of charitra (conduct) are to be known as varieties of Bhavasamvara. caMdra kalaMkita, kintu ho, candraprabhu akalaMka / vaha to zaMkita ketu se, zaMkara tuma niHzaMka // raMka banA hU~ mama ata, meTo mana kA paMka / jApa japU~ jina-nAma kA, baiTha sadA. paryaMka // manAkA pNk|
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________________ canA * nirjarA-tatva kA svarUpa - jaha kAleNa taveNa ya bhuttarasaM kammapuggalaM jenn| bhAveNa saDadi NeyA tassaDaNaM cedi NijarA duvihA // 36 // yathA kAlena tapasA ca bhuktarasaM karmapudgalaM yena / bhAvena saDati. jJeyA tassaDanaM ceti nirjarA dvividhA - / / 36 / / apane sukha-dukha phala ko dekara jina bhAvoM se vidhi jhar3anA, yathA-kAla yA tapa-garamI se 'bhAva-nirjarA' ura dharanA / pudgala karmoM kA vaha jhar3anA 'dravya-nirjarA' yahA~ kahI, bhAva-nirjarA dravya-nirjarA suno ! nirjarA dvidhA rahI // 36 // [jaha kAleNa] samaya bhAvyathA (Aal pUrI thAl) [ya] bhane. [taveNa] tapathI [bhuttarasa] hernu Na bhogavA puMcha mevA [kampapuggalaM] pakSa jaNa bhAveNa] bhAvI [saDadi] jAya chetene bhaavni| [NeyA] vI [ya] bhane [tassaDaNaM] bhAnu jarI te dravyAni cha. [idi] mA prabhAra NijjarA] AN [duvihA]. re [NeyA] 8vI yathA samaya (udayakAla meM) phala dekara athavA tapa dvArA (binA phala diye) AtmA ke jisa bhAva se karma naSTa hotA hai, vaha bhAva nirjarA hai aura karma pudgaloM kA AtmA se naSTa honA dravya nirjarA hai| nirjarA ke savipAka (phala dekara karmoM kA jhar3anA) aura avipAka (tapa dvArA. binA phala diye ho karmoM kA jhar3anA) do bheda haiM / / 36 // That Bhava (modification of the soul) by which the matter of Karma disappears in proper time after the fruits (of such Karma) are enjoyed (is called Bhava-Nirjara), also (the destruction of Karmic matter) through penances (is known as Bhava-Nirjara). And that destruction (itself) (is known as Dravya-Nirjara) Thus Nirjara should be known of two kinds. * mokSa-tatva kA svarUpa . sabassa kammaNo jo khayahedU appaNo hu pariNAmo / .. Neyo sa bhAvamukkho davvavimukkho ya kammapuhabhAvo // 37 // sarvasya karmaNaH yaH kSayahetuH AtmanaH hi pariNAmaH / jJeyaH saH bhAvamokSaH dravyavimokSaH ca karmapRthagbhAvaH / / 37 / / saba karmoM ke kSaya meM kAraNa Atama kA pariNAma rahA, 'bhAva-mokSa' vaha yahI batAtA jinavara mata abhirAma rhaa| Atma-pradezoM se ati nyArA tara kA, vidhi kA ho jAnA, 'dravya-mokSa' hai, mokSa-tattva bhI dravya-bhAvamaya, so pAnA // 37 // [appaNo mAtmAnA [jo] [pariNAmo] pariNAma [savbassa] samasta [kammaNo] bhAna [khayahedU] kSaya yAma // 29 [sa] [] nizyathA [bhAvamukkho bhAvabho.va. [ya] bhane [kammapuhabhAvo] bhAmAthI. vyAnu zudhA ta divyamukkho] dravyamokSa [Neyo] po. . saba karmoM ke nAza kA kAraNa AtmAkA jo pariNAma hai, usako 'bhAva-mokSa' jAnanA cAhiye aura karmoM kA jo AtmA se sarvathA bhinna honA hai, vaha 'dravya-mokSa hai / / 37 // That modification of the soul which is the cause of the destruction of all Karma, is surely to be known as Bhava moksha and (actual) separation of the Karmas is Dravya-moksha. suvidha ! suvidhi ke pUra ho, vidhi se ho ati dUra / mama mana se mata dUra ho, vinatI ho maMjUra //
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________________ . . . * puNya aura pApa kA nirUpaNa suhaasuhabhAvajuttA puNNa pAvaM havaMti khalu jIvA / sAdaM suhAu NAmaM godaM puNNaM parANi pAvaM ca // 38 // zubhAzubhabhAvayuktAH puNyaM pApaM bhavanti khalu jIvAH / sAtaM zubhAyuH nAma gotraM puNyaM parANi pApaM ca // 38 // zubha-mAvoM se sahita huA so jIva "puNya" ho Apa rahA, azabha-bhAva se ghirA huA hI jIva Apa ho "pApa" rhaa| . sura-nara-pazu kI Ayu-tIna ye udhagotra au sukhasAtA, nAma-karma saiMtIsa puNya haiM zeSa pApa haiM dukha-dAtA // 38 // " [suhaasuhabhAvajuttA] zubha bhane azubha mAthI yuti [jIvA] 4 [khalu zayathA [puNNaM pAvaM] pu1535 bhane 535 [havaMti] thAya che. [sAda]urinIya, [suhAu] zubha mAyu, [NAma] zubha nAma, [godaM] 6thya mAna meM sarva puNNaM] pu ti cha [ca] bhane [parANi] sAtavahanIya, azubha mAthu, bhazumanAma bhane nIya gotra tathA yAra pAtimA [pAvaM] pAkRti che. zubha tathA azubha pariNAmoM se yukta jIva puNya pApa rUpa hote haiN| sAtA vedanIya, zubha Ayu-zubha nAma-zubha gotra- ye puNya prakRtiyA~ haiM aura zeSa saba pApa prakRtiyA~ . haiN|| 38 // The Jivas consist of Punya and Papa surely having auspicious and inauspicious Bhavas (respectively). Punya is Satavedaniya," auspicious life, name and class, while Papa is (exactly) the opposite (of these). * mokSa kA kAraNa sammaIsaNaNANaM caraNaM mokkhassa kAraNaM jaanne| yavahArA Nicchayado tattiyamaio jio appA // 39 // sabhyagdarzanaM jJAnaM caraNaM mokSasya kAraNaM jAnIhi / vyavahArAt nizcayataH tatrikamayaH nijaH AtmA // 39 // saccA darzana, tattva jJAna bhI saJcA, saccA caraNa tathA, 'mokSamArga-vyavahAra' yahI hai prathama yahI hai shrnn-kthaa| parantu 'nizcaya-mokSamArga to nija-Atama hI kahalAtA, kyoki AtamA ina tInoM se tanmaya hokara vaha bhAtA // 39 // [vavahArA] vyavahArayayI [sammaIsaNaNANaM caraNaM] sampazana, sabhya bhane sabhyayAtrine [mokkhassa] bhAnu [kAraNaM jANe] // 2 nu. Nicchayado] nizyanayI tittiyamaio] sabhyazana, samyAna bhane sabhyadhyAritra (ame635) sahita [Nio] potAno [appA] bhAtmA mokSanuM kAraNa che. samyagdarzana, samyagjJAna aura sanyacAritra ina tInoM ke samudAya ko vyavahAra naya se mokSa kA kAraNa jAno / nizcaya naya se samyagdarzana, samyagjJAna tathA samyak cAritrasvarUpa nija AtmA ko mokSa kA kAraNa jAno // 39 // | / Know that from the ordinary point of view, right faith, right knowledge and right conduct are the cause of liberation. According to Nischaya Naya one's own soul consisting of these three is the cause of liberation. 1. Karma which produces pleasure and procures objects causing pleasure. bAla mAtra bhI jJAna nA mujhameM maiM muni-bAla / ' babAla bhava kA mama miTe, prabhu-pada meM mama bhAla // 38
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________________ * ratnatrayayukta AtmA hI.mokSa kA kAraNa kyoM ? syaNattayaM Na vaTTai appANaM muittu aNNadaviyahi / tahyA tattiyamaiu hodihumukkhassa kAraNaM AdA // 40 // ralatrayaM na vartate AtmAnaM muktvA anyadravye / .. tasmAt tatrikamayaH bhavati khalu mokSasya kAraNaM AtmA / / 40 // jJAnAdika ye tIna ratana to Atabha meM hI jhila-milate, zeSa sabhI dravyoM meM jhA~ko kabhI kisI ko nA milate / isIlie ina raloM meM nita tanmaya ho pratibhAsita hai, mAnA nizcaya mokSa-saukhya kA kAraNa Atama-bhAvita hai||| 40 // [rayaNattayaM] 2latraya (sabhyazana, sabhyana mana sabhyayAritra) [appANaM] mAmAne [muittu] chojana [aNNadaviyawi] 40 dravyamA [Na vaTTai] hetu nathI [talA . st24thI tittiyamaiu] ratnatraya sahita (Asu35) [AdA] mAtmA hu] nizyathA [mokkhassa] mokSanu [kAraNa hodi] 125. che. AtmA ko chor3a kara anya dravya meM ralatraya - nahIM rahatA, isa kAraNa usa ralatrayamaya AtmA hI nizcaya se mokSa kA kAraNa hai / / 40 / / 776, ke samyakdarzana kise kahate haiM jIvAdIsahahaNaM sammattaM rUvamappaNo taM tu / durabhiNivesavimukkaM NANaM sammaM khu hodi sadi jahi // 41 // jIvAdizraddhAnaM samyaktvaM rUpaM AtmanaH tat tu / durabhinivezavimuktaM jJAnaM samyak khalu bhavati sati yasmin / / 41 / / jIvA-jIvAdika tattvoM para karanA jo zraddhAna sahI, 'sama-darzana' hai vaha Atama kA svarUpa mAnA, jAna shii| jisake hone para kyA kahanA saMzaya-vibhrama bhagate haiM, samIcIna to jJAna bane vaha prANa-prANa jhaTa jagate haiM / / 41 // [jIvAdIsaddahaNaM] (r) mAhi sAta tatyAnudAna 29 [sammattaM] sabhyazana [2] [appaNo] mAtmAnu [rUvaM] sva35 cha [tu] bhane [jami. sampazana tai [durabhiNivesavimukka] viparIta abhinivezadhI (saMzaya, vima ane manadhyavarau4) rahita [NANaM] - [kha] nizcayacI. [samma hodi] sabhya khoya. jIva Adi padArthoM kA jo zraddhAna karanA hai vaha to samyaktva hai aura vaha samyaktva. AtmA kA svarUpa hai / tathA isa samyaktva ke hone para saMzaya, viparyaya evaM anadhyavasAya ina tInoM durabhinivezoM se rahita samyagjJAna hotA hai / / 41 // Samyak Darshana is the right faith in Jiva...etc. seven Tatvas (essential elements). That is a quality of soul, and when right faith is acquired, Jnana (knowledge), being free from errors, surely becomes right. ___The three jewels (i.e. right faith, right knowledge and right conduct) do not exist in any other substance except the soul. Therefore, the soul (with right faith, right knowledge and right conduct together) surely is the cause of liberation. zItala candana hai nahIM, zItala hima nA nIra / zItala jina ! tava mata rahA zItala, haratA pIra // . .. sucira kAla se maiM rahA, moha-nIMdase supta / . mujhe jagA kara, kara kRpAe prabho karo paritRpta //
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________________ * samyagjJAna kA svarUpa saMsayavimohavinbhamavivajjiyaM appaparasaruvassa / . gahaNaM sammaNNANaM sAyAramaNeyabheyaM tu // 42 // saMzayavimohavibhramavivarjitaM AtmaparasvarUpasya / grahaNaM samyak jJAnaM sAkAraM anekabhedaM ca / / 42 / / vimoha-vibhrama jahA~ nahIM haiM saMzaye se jo dUra rahA, nija ko nija hI, para ko para hI jAna rahA, nA bhUla rhaa| . samIcIna basa 'jJAna' vahI hai bahuvidha ho sAkAra rahA, . mana-yaca-tana se guNI-janoM kA jisake prati satkAra rahA / / 42 / / ke darzana kA svarUpa . jaM sAmaNNaM gahaNaM bhAvANaM va kaTumAyAraM / avasesidUNa aThe daMsaNamivi bhaNNae sme-|| 43 // yat sAmAnyaM grahaNaM bhAvAnAM naiva kRtvA AkAram / , avizeSayitvA arthAn darzanaM iti bhaNyate samaye // 43 // dRzya rahI kucha, adRzya bhI haiM laghu-kucha, guru-kacha 'vasta' rahI, isI taraha basa taraha-taraha kI svabhAvavAlI astu shii|.. 'darzana' to sAmAnya-mAtra ko viSaya banAtA apanA hai, viSaya-bheda to 'jJAna' karAtA jina-mata kA yaha japanA hai // 43 // [ahra] pacA- [avasesidUNa] vizeSa saMzana Ags vina [AyAra] bharane [va] na& [kaTTa (ASR.) 42di [jaM] [bhAvANaM] pahAyonu [sAmANNaM] sAmAnya [gahaNaM] AA Bkhuta disaNaM] ''0' [idi] mema [samae] zAstramA [bhaNNae 5 0. yaha sapheda hai, yaha kAlA hai ityAdi rUpa se padArthoM kI vizeSatA na karake aura vikalpa ko na karake padArthoM kA sAmAnya se jo sattAvalokanarUpa grahaNa karanA hai usako parapAgama meM 'darzana' kahA gayA hai / / 43 / / That perception of generalities of things (i.e. existence only of things) in which there is no grasping of details, is called Darsana in (Jain) scriptures. [saMsayavimohavibhamavivajjiyaM] saMzaya, vimA bhane vismayA hita [sAyAraM mAra sahita [appaparasarUvassa] bhAmA bhane 52 // sva3parnu [gahaNaM] AGE 52buta [sammaNNANaM] sabhyazAna cha [tu] bhane ta [aNeya bheyaM sane .. AtmasvarUpa aura anya padArtha ke svarUpa kA jo saMzaya, vimoha (anadhyavasAya) aura vibhrama (viparyaya) rUpa kujJAna se rahita jAnanA hai vaha samyagjJAna hai / yaha AkAra (vikalpa) sahita hai aura aneka bhedoMvAlA hai / / 42 // . Samyak Jnana (right knowledge) is the detailed cognition of the soul (self) and other elements, is free from samsay,' vimoha' and vibhrama, and is of many varieties. / 1. Doubt. 2. Perversity. 3. Indefiniteness. anekAnta kI kAnti se, haTA timira ekAnta / nitAnta harSita kara diyA, klAnta vizva ko zAnta // nizreyasa sukha-dhAma ho, he jinavara zreyAMsa / tava thuti avirala maiM karU~, jaba lauM ghaTa meM zvAsa - 42
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________________ * darzana aura jJAna kI utpatti kA niyama daMsaNapu NANaM chadamatthANaM Na doNNi uvauggA / jugavaM jahmA kebaliNAhe jugavaM tu te do bi // 44 // " "darzanapUrvaM jJAnaM chadmasthAnAM na dI upayogI / yugapat yasmAt kevalinAthe yugapat tu tau dvau api // 44 // pUrNa- jJAna vaha jinheM prApta nA unheM prathama to darzana ho, bAda jJAna upayoga, nahIM do eka-sAtha, kaba darzana ho ? pUrNa- jJAna se pUrNa- suzobhita kevala- jJAnI bane huye, eka sAtha upayoga dherai do antaryAmI bane huye // 44 // [chadamatyANaM] alpajJAnIone [daMsaNapubbaM] harzanapUrva [NANaM] jJAna hoya che [jA] [bha] [doNNi uvauggA] nepayoga [jugavaM Na] kheDasAtha hotA nathI [tu] paraMtu [kevaliNAhe] ThevaNI bhagavAnane [te do vi] te patre upayoga [ jugavaM ] bheDasAye hoya che. chadmastha jIvoM ke darzanapUrvaka jJAna hotA hai| kyoMki, chadmasthoM ke jJAna aura darzana ye donoM upayoga eka sAtha nahIM hote| tathA kevalI bhagavAn ke jJAna tathA ' darzana ye donoM hI upayoga eka sAtha hote haiM / / 44 / In Chhadmastha, Jnana is preceded by Darshana. For this reason the two Upayogas (viz. Jnana and Darshana) do not arise simultaneously (in them ). But in Kevalis, both of these Upayogas arise simultaneously. * 1. Samsari Jivas with incomplete knowledge. 2. The Omniscients. * vyavahAra - cAritra kA svarUpa ahAdo viNivittI suhe pavittIya jANa cAritaM / vadasamidiguttirUvaM vavahAraNayA du jiNabhaNiyaM // 45 // azubhAt vinivRttiH zubhe pravRttiH ca jAnIhi cAritram / vratasamiti guptirUpaM vyavahAranayAt tu jinabhaNitam // 45 // azubha bhAvamaya pApa-vRtti ko mana-vacantana se jo tajanA, zubha meM pravRtti karanA samucita 'cArita' hai mana re bhaja nA ! yaha 'cArita vyavahAra' kahAtA samiti gutivratanAlA hai, isavidha jina-zAsana hai gAtA sudhA-supUrita pyAlA hai / / 45 / / [vavahAraNayA ] vyavahAranayadhI [asuhAdo] azula arthathI [viNivittI] nivRtta yavu [ya] ane [he] zubha arthabhAM [pavittI] pravRtti ravI tene [jiNabhaNiyaM] vinendra bhagavAna he [cAritaM ] yAritra [jANa] bhI [du] ane te yAritra [vadasamidiguttirUvaM] vrata, samiti, gupti 35 cha. jo azubha kArya se nivRtta (dUra) honA aura zubha kArya meM pravRtta honA (laganA) hai usako cAritra jAnanA caahiye| zrI jinendradevane vyavahAranaya se usa cAritra ko 5 vrata, 5 samiti aura 3 guptisvarUpa kahA hai / / 45 / / According to Vyavahara Naya know charitra (conduct) to be 'Refraining from what is harmful and engagement in what is beneficial,' as told by the Jina. And that conduct consists of Vratas,! Samities2 and Guptis. * 1. Vows. 2. Attitudes of carefulness. 3. Restraints. 45
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________________ * nizcaya - cAritra kA svarUpa / bahirabbhaMtarakiriyAroho bhavakAraNappaNAsa gANissa jaM jiNuttaM taM paramaM sammacAritaM // 46 // bahirabhyantarakriyArodhaH bhavakAraNapraNAzArtham / jJAninaH yat jinoktaM tat paramaM samyakcAritram || 46 // bAhara kI bhI, bhItara kI bhI kriyA mAtra ko banda kiyA, bhava ke kAraNa pUrNa-miTAnA yahI mAtra sauganda liyA / usa jJAnI kA jIvana hI vaha rahA parama 'zuci-cArita' hai, jina-vANI kA yahI batAnA munIzvaroM se dhArita hai // 46 // [bhavakAraNappaNAsaTTha] eri azanI nAza karavA mATe [NANim ] jJAnIkhonuM [jaM bahirabdhaMtarakiriyAroho] ke jAhA bhane- abhyaMtara kriyAo sevu che [taM] te [jiNuttaM] [4nendradeva he [paramaM] utkRSTa (nizvaya) [sammacAritaM ] samyagyaritra che. jJAnI jIva ke jo saMsAra ke kAraNoM ko naSTa karane ke liye bAhya aura antaraGga kriyAoM kA nirodha hai; vaha zrI jinendra kA kahA huA utkRSTa samyakcAritra hai // 46 // "That (preventing) checking of external and internal actions by Jnani (one who has knowledge), in order to destroy the causes of samsar (misery), is the excellent Samyak Charitra(right conduct) mentioned by the Jina.. * karAla kAlA vyAla sama, kuTila cAla kA kAla / mAra diyA tumane use, phAr3A usakA gAla // * dhyAna kI upayogitA duvihaM pi mukkhahe jhANe pAuNadi jaM' bhuNI NiyamA / tahyA payattacittA jUyaM jhANaM samambhasaha // 47 // dvividhaM api mokSahetuM dhyAnena prApnoti yat muniH niyamAt / tasmAt prayatnacittAH yUyaM dhyAnaM samabhyasta / / 47 / / nizcaya au vyavahAra bheda se dvividha yahA~ ziva-pantha rahA, dhyAna - kAla meM nizcita usako pAtA hai muni-santa ahA !! isIlie tuma dattacitta ho eka-manA ho vijita-manA, satata karo abhyAsa dhyAna kA zIghra vano phira vigata-manA // 47 // [jaM] ara [guNI] bhuni [duvihaM pi] patre prahAranA pat [mukkhaheuM] bhokSanA arazIne [NiyamA] niyamathI [jhANe] dhyAnathI [ pAuNadi] prApta re che. [tahmA] tethI [jUyaM] tame [payattacittA ] (sAvadhAna yaha) temAM prayatnazIla * vardhane [jhANaM] dhyAnanI [samavyasaha ] sArI rIte abhyAsa purI. muni dhyAna ke karane se jo niyama se nizcaya aura vyavahArarUpa mokSamArga ko pAtA hai / isa kAraNa tuma citta ko ekAgra karake usa dhyAna kA abhyAsa karo / / 47 / / Because surely (by the rule) a sage gets both the (Vyavahara and Nischaya) causes of liberation by meditation, therefore (all of) you practise meditation with careful mind. * moha - amala vaza samala bana, nirbala maiM bhagavAna vimalanAtha ! tuma amalaM ho, saMbala do bhagavAna // 47
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________________ * dhyAna karane kA upAya . mA mujAha mA rajaha mA dUsaMha itttthnnitthtthatttthesu| thiramicchahi jai cittaM vicittajhANappasiddhIe // 48 // mA muhAta mA rajyata mA dviSyata ithaniSTArtheSu / . sthiraM icchata yadi cittaM vicitradhyAnaprasiddhyai / / 48 // zuddhAtama ke sahaja dhyAna meM honA jaba hai talInA. caJcala mana ko avicala karanA cAho yadi nija-AdhInA / moha karo mata, rAga karo mata, dveSa karo mata, tuma tana meM, iSTa rahe kucha, aniSTa bhI haiM padArtha milate tribhuvana meM // 48 // vicittajhANaNasiddhIe viyitra bhAta ana 12-yAnI zida bhATa [jai ho cittaM cittane thiraM] sthira 42vA [icchahi] 27 d [iNiThThaaDhesu) ' mane bhaniTa poMbha [mA mujjhaha bho s, [mA rajaha] naye, [mA dUsaha dveSa nase. yadi tuma nAnA prakAra ke dhyAna kI siddhi ke lie citta ko sthira karanA . cAhate ho to iTa tathA aniSTa indriyoM ke viSayoM meM rAga dveSa aura moha mata. karo // 48 // If you wish to have your mind fixed (focussed) in order to succeed in various kinds of meditation, do not be deluded by or attached to beneficial objects and do not be averse to harmful objects. / / / ke dhyAna karane yogya mantra paNatIsasolachappaNacaudugamegaM ca javaha jyaaeh| parameTThivAcayANaM aNNaM ca gurUvaeseNa // 49 // paJcatriMzat SoDaza SaT paJca catvAri dvikaM ekaM ca japata dhyAyata / parameSThivAcakAnAM anyat ca gurUpadezena // 49 // NamokAra "paiMtIsa-varNa" kA mantra rahA "solaha"-"chaha" kA, "pA~ca" "cAra" "do" "ka" varNoM kA dvAra-dhyAna kA, nija-gRha kA. . yoM parameSThI-dAcaka varNoM kA niyamita japa-dhyAnaM karoM, yA guru-saMketoM para mana ko kIlita kara avadhAna karo // 49 // [parameTThivAcayANaM] 522vAya [paNatIsasolachappaNacaugaM] uizle, soma, 7, pAMya, yAra, [ca egaM] bhane meM akSara- bhaMjanI [javaha 14 5 [jjhAeMhadhyAna se [ca bhane [aNNa] anya maMtrI [gurUvaeseNa] gurunA upadeza pramANe japa ane dhyAna karo. paJca parameSThiyoM ko kahane vAle jo paiMtIsa, solaha, chaH, pA~ca, cAra, do aura eka akSararUpa mantrapada haiM, unakA jApa karo aura dhyAna karo / inake sivAya anya jomantrapada haiM unako bhI guru ke upadezAnusAra japo aura dhyAvo / / 49 // .. Repeat (Japa) and meditate on the Mantras,1 signifying the Panch Paramesthis? and consisting of thirty-five, sixteen, six, five, four, two and one letter. And other Mantras taught and given by the Guru. ananta guNa pA kara diyA, ananta bhavaM kA anta / ananta sArthaka nAma tava, ananta-jina jayavanta 1. Blessed, proven energetic letter/s, word/s. 2. The five ' supreme beings. 3. Preceptor, spiritual teacher.
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________________ * arahaMta parameSThI kA svarUpa NaTThacadughAikammo daMsaNasuhaNANavIriyamaIo / suhadehattho appA suddho ariho vicitijo // 50 // naSTacaturghAtikarmA darzanasukhajJAnavIryamayaH / zubhadehasthaH AtmA zuddhaH arhan vicintanIyaH // 50 // dhAti-karma ca samApta karake zuddha huye jo, Apta huye, ananta-darzana, ananta-sukha-bala pUrNa jJAna ko prApta huye / paramIdArika tana dhAraka ho parama pUjya "arahanta" huye, inheM banAo "dhyeya" dhyAna meM jaya ! jaya ! jaya ! jayavanta huye // 50 // [NaTTacadughAikampo] bheje yAra prahAranA ghAtI bhano nAza kyoM che, [daMsaNasuhaNANavIriyamaIo] ke (anaMta) darzana, suja, jJAna bhane tIrtha sahita che, [suhadehatthoM] zubha heDa (sAta dhAtu rahita paramauhArika zarIra )bhAM raheA che [suddho] te zuddha (18 choSa rahita ) [ appA ] AtmA [ariho] arihaMta che ane te [vicitijo] dhyAna uravA yogya che. cAra ghAtiyA karmoM ko naSTa karanevAlA, ananta darzana, sukha, jJAna aura dIrgha kA dhAraka, uttama deha meM virAjamAna aura zuddha-AtmA 'arihaMta' hai, usakA dhyAna karanA cAhiye // 50 // That pure soul existing in an auspicious body, possessed of (infinite) faith, happiness, knowledge and power, which has destroyed the four Ghatiya karmas' is to be meditated on as an Arhat. * 1. Karmas like Jnanavarniya...etc. which directly obstructs the menifestations of the quality of the soul like perfect Jnana...etc. 2. Arihant. 50 * siddha parameSThI kA svarUpa ThaThakambhadeho loyAloyassa jANao daTThA / purisAyAro appA siddho jhAeha loyasiharattho // 51 // naSTASTakarmadehaH lokAlokasya jJAyakaH draSTA / puruSAkAraH AtmA siddhaH dhyAyeta lokazikharasthaH // 51 // loka-zikhara para nivAsa karate tIna-loka ke nAyaka haiM.. lokAlokAkAza tattva ke kevala darzaka-jJAyaka haiN| puruSarUpa AkAra lie haiM "siddhAtama" haiM kahalAte, sva-tana-karma ko naSTa kiye haiM dhyAveM unako hama tAteM // 51 // [NaTThaTThakammadeho ] bhere (jJAnAvarasahi) 24 karmo ane (audhArihAdhi) pAya zarIrano nAza uryo che [loyAlovassa] soDa-donAM [jANao daTThA] bhavA ane javAvANA che [purisAyAro] puruSanA khAre [loyasiharatyo] sonAM zijara para sthita [ appA ] AtmA [siddho] siddha paramAtmA che, tenuM [jhAeha] dhyAna 2 2622. naSTa ho gayA hai aSTakarmarUpa deha jisake lokAkAza tathA alokAkAza ko jAnane dekhanevAlA, puruSa ke AkAravAlA aura loka ke zikhara para virAjamAna aisA AtmA siddha parameSThI hai, isa kAraNa tuma saba usa 'siddha' kA dhyAna karo / / 51 / / Meditate on the Siddha-the soul which is bereft of the bodies produced by eight kinds of Karmas, which is the seer and knower of Loka and Aloka, which has a shape like a human being and which stays at the summit of the Loka. * 51
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________________ * AcArya-parameSThI kA svarUpa dasaNaNANapahANe vIriyacArittavaratabAyAre / appaM paraM ca muMjai so Ayario muNI jheo // 52 // darzanajJAnapradhAne vIryacAritravaratapa AcAre / AtmAnaM paraM ca yunakti saH AcAryaH muniH dhyeyaH / / 52|| darzana-jJAnAcAra pramukha kara carita-vIrya-tapa khuda pAleM, pAlana karavAte auroM se ziva-patha para calane vAle / ye haiM muni-"AcArya' hamAre pUjya-pAda pAlaMka pyAre, dhyAna inhIM kA kareM rAta-dina vinIta hama bAlaka sAre // 52 // [jo] [muNI] muni. disaNaNANapahANe] zana bhane dhananI pradhAnatA sahita. [cIriyacArittavaratavAyAre] vAya, yAstri tathA zreSTha tapAyAramA . [appaM] potAne [ca paraM] tama 4 bajAne [juMjai cha [so Ayario] te. mAyArtha (parameSThI) [jheo] dhyAna 425 yogya che. darzanAcAra, jJAnAcAra, vIryAcAra, cAritrAcAra aura tapAcAra, ina pAMcoM AcAroM meM jo Apa bhI tatpara hote haiM aura anya ziSyoM ko bhI lagAte haiM aise 'AcArya-muni' dhyAna karane yogya haiN|| 52 // That sage who attaches himself and others to the . practice of Virya (power),Charitra (conduct) and Tapa (penance) in which faith and knowledge are eminent is to be meditated as Acharya. * upAdhyAya - parameSThI kA svarUpa jo rayaNattayajutto Nicca dhammovadesaNe nnirdo|" so uvajjhAo appA jadivaravasaho Namo tassa // 53 // yaH ratnatrayayuktaH nityaM dharmopadezane nirataH / saH upAdhyAyaH AtmA yativaravRSabhaH namaH tasmai / / 53 / / bhavya-janoM ko dharma-dezanA dene meM nita-nirata rahe, tIna-ratana se maNDita hote laukikatA se virata rhe| "upAdhyAya" ye pUjya kahAte yatiyoM ke bhI darpaNa haiM, manasA-yavasA-vapuSA ina ko namana koTizaH arpaNa hai / / 53 // rayaNattayajutto] 2latraya yuta jo] [appA) bhAtyA NiccaM] // [dhammovadesaNe] bhApa 42vAmA [Nirado] tat52 (bIna) 23 cha [so] ta. mAtmA [jadivaravasaho] yatimImA zreSTha [uvajjhAo] 6dhyAya (52 ) (r). tissa] tamane [Namo] nama252 . jo samyagdarzana-jJAna-cAritrarUpa ratnatraya se sahita hai; nirantara dharma kA upadeza dene meM tatpara hai; vaha munIzvaroM meM pradhAna 'upAdhyAya parameSThI' kahalAto hai / usako meM namaskAra karatA huuN|| 53 // That being, the greatest of the great sages who being possessed of three jewels, is always engaged in preaching the reilgious trruths, is known as Upadhyaya (teacher teaching scriptures). Obeisance to him. ananta sukha pAne sadA, bhava se ho bhayavanta / antima kSaNa taka maiM tumheM, smarUM smareM saba santa // 1 1. One who practises the five kinds of Acharas i.e. kinds of condut and makes his disciples to perform the same.
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________________ ke sAdhu parameSThI kA svarUpa dasaNANANasamaggaM mAgaM mokkhassa jo hu cArittaM / / * sAdhayadi NiccasuddhaM sAhU sa muNI Namo tassa // 54 // darzanajJAnasamagraM mArga mokSasya yaH hi cAritram / / sAdhayati nityazuddhaM sAdhuH saH muniH namaH tasmai / / 54 // yathArtha-darzana tathA jJAna se niyama rupa se sahita rahe, . . niraticAra vaha 'cArita' hI hai "mokSamArga" yaha vidita rhe| isI carita kI "sAdhu"-sAdhanA sadA-sarvadA karatA hai, dhyAna-sAdhu kA karo isI se sabhI ApadA haratA hai||| 54 // [jo] 3 [muNI] bhumi hu] nizyacI. [dasaNaNANasamaggaM] 4zana bhane zAna ati [mokkhassa] bhAna [maggaM] [35 [cArittaM] yAtrine [Niccasuddha] sahA zudatathI [sAdhayadi] cha [sa sAhU] te sAdhu (524ii )cha: [tassa Namo] temane nama22 . / jo darzana aura jJAna se pUrNa, mokSa ke mArgabhUta, sadAzuddha cAritra ko prakaTa rUpa se sAdhate haiM ve muni 'sAdhu parameSThI' haiM, unako merA namaskAra ho / / 54 / / That sage who really practises well conduct which is always pure and which is on the path of liberation with right faith and knowledge is a Sadhu. Obeisance to him. ke nizcaya - dhyAna kA svarUpa jaM kiMcivi ciMtaMto, NirIhavittI have jadA sAhU / laNa ya eyattaM tadAhu taM tassa NicchayaM jjhANaM // 55 // yat kiJcit api cintayan nirIhavRttiH bhavati yadA sAdhuH / labdhvA ca ekatvaM tadA AhuH tat tasya nizcayaM dhyAnam / / 55 / cintA kyA hai, cintana kucha bhI sAdhu kareM vaha, para itanA, dhyAna rahe basa nirIhatA kA sAdhupanA panape. utnaa| . eka-tAjagI nirI-ekatA pAtA nizcita sAdhu vahI, yahI "dhyAna hai nizcaya" samajho sAdhu bano ! para svAdu nahIM // 55 // [jadA yA [sAhU sAdhu [eyattaM] IAL [laTUNa ya] AUHAR [jaM kiMcivi] (dhyAna 42 // yogya vastu) ciMtaMto] tina 72tA [NirIhavittI] 627 2ta. pAya cha [tadA] tyAre [taM tassa NicchayaM] te 254thI tana zyathI. [jhANaM] dhyAna [have] ya. dhyeya meM ekAgra citta hokara jisa kisI padArtha kA dhyAna karatA huA sAdhu jaba niSgraha vRtti (samasta icchAoM se rahita) hotA hai usa samaya vaha usakA dhyAna nizcaya dhyAna hotA hai / / 55 / / N When a sadhu attaining concentration, without expectations by meditating on anything whatever, that state is called real meditation. dayA dharma vara dharma hai, adayA-bhAva adharma / adharma taja prabhu dharma ne, samajhAyA puni dharma // dharmanAtha ko nita namU, sadhe zIghra ziva zarma / .. dharma-marma ko lakha sakU~, miTe malina mama karma // .
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________________ * parama - dhyAna kA lakSaNa mA ciThaha mA jaMpaha mA ciMtaha kiM vi jeNa hoi thiro / apyA appammi rao iNameva paraM have jjhANaM // 56 // mA ceTata mA jalpata mA cintayata kiM api yena bhadati sthiraH / AtmA Atmani rataH idaM eva paraM bhavati dhyAnam / / 56 // kucha bhI spandana tana meM mata lA banda-mukhI ho, jalpa na ho, . cintA, cintana mana meM mata kara cetana. phalataH nizcala ho| apane hI Atama meM apanA avicala ho, jo ramanA hai, dhyAna rahe yaha parama-dhyAna hai aura dhyAna to bhramaNA hai||56|| . bhavya pu25!) [kiM vi] 46 48 [mA ciTThaha] (zarIrathI) yetha 10..[mA jaMpaha] (bhothI) - boso, [bhA ciMtaha) (bhanadhI) rthitan na se [jeNa appA] thI bhAtmA [appammi] bhAtmAmai [thiro hoi] sthira 45 [rao] bIna yAya che. [iNameva paraM] . 4 525 (Gce) [jjhANaM] dhyAna [have] Aya . he bhavya puruSo ! tuma kucha bhI ceya mata karo (kAya kI kriyA mata karo) kucha bhI mata bolo aura kucha bhI mata vicAro (saMkalpa-vikalpa na karo) jisase ki tumhArA AtmA apane AtmA meM tallIna sthira hove, AtmA meM lIna honA paramadhyAna hai / / 56 // . Do not act (move any part of the body), do not talk, do not think, so that the soul may be attached to and fixed in itself. This only is excellent meditation. * dhyAna kI prApti kA upAya tayasuvavadavaM cedA jhANarahadhuraMdharo have. jamhA / tamhA tattiyaNiravA tallIe. sadA hoha // 57 // tapaHzrutavratavAn cetA dhyAnarathadhurandharaH bhavati yasmAt / tasmAt tatrikaniratAH talabdhyai sadA bhavata / / 57 / / .. vrata ke dhAraka, tapa ke sAdhaka zruta-ArAdhaka banA huA, .vahI dhyAna-ratha-dhurA sudhAre niyama rahA yaha bandhA huaa| isIlie yadi suno tumheM bhI dhyAnAmRta ko cakhanA hai, vrata meM, tapa meM, zruta meM nija ko niza-dina tatpara rakhanA hai|| 57 // .. [jamhA] 12 tavasudavadava] tara, zruta Ane itane dhA23 2nAra [cedA bhAtmA jjhANarahadhuraMdhuro] dhyAna352yanI dhurAne // 21 42nAra [have tamhA] thAya cha, 7829thI [talladdhIe se52madhyAnanI UA mATe [sadA] &A [tattiyaNiradA] (ta5, zruta mAne ta) me samA bIna [hoi] thAmA kyoMki tapa, zruta aura vrata kA ghAraka AtmA dhyAnarUpI ratha kI dhurA ko dhAraNa karane vAlA hotA hai, isa kAraNa he bhavya puruSo ! tuma usa dhyAna kI prApti ke liye nirantara tapa, zruta aura vrata meM tatpara hovo || 57 // . / | As a soul which (practises) penances, (holds) vows and has knowledge of scriptures, becomes capable of holding the axle of the chariot of meditation, so to attain excellent meditation be always engaged in these three (i.e. penances, vows and scriptural knowledge).: zAntinAtha ho zAnta, kara sAtAsAtA sAnta / kevala, kevala-jyotimaya, klAnti miTI saba dhvAnta //
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________________ maMgalabhAvanA * granthakAra kI prArthanA davyasaMgahamiNaM muNiNAhA dosasaMcayadhudA yuepugnnaa| sodhayaMtu taNusuttapareNa pomicaMdamupiNA bhaNiyaM // 58 // dravyasaMgrahaM isa muninAthAH doSasaMcayacyutAH zrutapUrNAH / / zodhayantu tanuzrutadhareNa nemicandramuninA maNitaM yat // 58 / / bindu-mAtra zruta kA dhAraka hU~ pAra sindhu kA kA pAtA? "nemicandra" nAmaka muni, mujhase likhA "dravya-saMgraha" sAtA / dUra huye doSoM se kosoM zruta-kozoM se pUra huye, zodhe ve "AcArya" ise yadi bhAva yahA~ pratikUla huye // 58 // taNusuttadhareNa] alpazAnana pAra [NemicaMdamuNiNA] nemiyandra muni jiM] [iNaM davyasaMgahaM] mA UAHANImana ca [bhaNiyaM] ho cha, ta. [sudapuNNA] unu Auru (zrutAnamA pU) [dosasaMcayacudA] honA samUDA 2ta, mevA [muNiNAhA] muni (munimona svAmI) [sodhayaMtu] zuddha 50. alpajJAna ke dhAraka mujha nemicandra muni ne jo yaha dravyasaMgraha kahA hai isako : doSoM se rahita aura jJAna se pUrNa aise AcArya zuddha kareM / / 58 // merA terA-pana miTe, bheda-bhAva kA nAza / rIti-nIti sudhare sabhI, yeva-bhAva meM vAsa // bhAgya bhalA vaha kyA rahA, udaya karma kA mAtra / yahAM dekha mata, dekha le, jahAM dharma kA pAtra // 2 // nAto para para roSa ho, nA karmoM kA doss| hai apanA aparAdha yaha, khoyA hai nija-hoza // 3 // sadA saralatA sAtha lo, aura kuTilatA tyAga / bano dhavala tuma haMsa se, virAgatA se rAga // 4 // kAle bAdala bana, tapI-bhUpara baraso Apa / bhare pApa-ghaTa puNya meM, badale apane Apa // 5 // lAbha ulaTatA ho bhalA, bhalA. ulaTatA lAbha / ho saba jyoM kA tyoM sadA, bhale rahe badalAya // 6 // sthAna evaM samaya paricaya muktAgiri para mukta muni, sADhe tIna karor3a / muktAgiri ko nita namUM, nata-sira ho kara-jor3a // 7 // "svara-Atama-rasa-gandha kA, akSaya-tRtIyA yoga / / .. pUrNa huA anuvAda yaha, detA dhruva-Aloka // 8 // Let the great sages, full of the knowledge of sastras (scriptures) and freed from the collection of faults, correct this Dravya-samgraha which is spoken by the sage Nemichandra who has little knowledge of the sastras. (In this last verse, the author, Nemichandra Muni, in all humility belittles himself and acknowledging that there may be faults in his work, requests the great sages to correct the same). *7-1-5-2 'AhAnA vAmato gatiH' ke anusAra vIra nirvANa saMvata 2517 akSaya tRtIyA ..