SamanSuttam

1. Mangalasutra

Precepts On The Auspicious

Namo arahantanam Namo siddhanam Nomo ayariyanam.

Namo uvajjhayanam Namo loe savvashunam. (1)

Obeisance to the Worthy souls.

Obeisance to the Liberated souls.

Obeisance to the Preceptors (Spiritual guides).

Obeisance to the Spiritual Teachers.

Obeisance to all the Saints inthe world. (1)

Eso pancanamokkaro, savvapavappanasano.

Mangalnam ca savvesim, padhamam havai mangalam. (2)

This five-fold obeisance is destructive of all sins and is the foremost amongst all the auspicious. (2)

Arahanta mangalam. Siddha mangalam. Sahu mangalam.

Kevalipannatto dhammo mangalam.

Arahanta loguttama. Siddha loguttama. Sahu loguttama.

Kevalipannatto dhammo loguttamo.

Arahante saranam. Siddhe saranam pavvajjami.

Sahu saranam pavajjami.

Kevalipannattam dhammam saranam pavvajjami. (3-5)

Auspicious are the Worthy souls. Auspicious are the Liberated souls. Auspicious are the Saints. Auspicious is the Religion preached by the Worthy Souls. Supreme in the world are the Worthy Souls. Supreme in the World are the Liberated Souls. Supreme in the World are the Saints. Supreme in the world is the Religion preached by the Worthy Souls. I seek protection with the Worthy Souls. I seek protection with the Liberated Souls. I seek protection with the Saints. I seek protection with the Religion preached by the Worthy Souls. (3-5)

Jhayahi panca vi gurave, mangalacausaranaloyapariyariye.

Nara-sura-kheyara-mahie, arahananayage vire. (6)

Meditate upon the five Supreme Souls, who afford fourfold shelter for the world and who are auspicious, the greatest among those deserving veneration, victors (over the passions) and worshipped by human beings, vidyadharas (demi-god) and gods. (6)

Ghanaghaikammamahana, tihuvanavarabhavvakamalamattanda.

Ariha anantanani, anuvamasokkha jayantu jae. (7)

May there be glory in this world to the Worthy Souls (Arhats) who have destroyed the dense of destructive Karmas, who like the sun bloom forth the louts like hearts of devoted persons capable of liberation, and who are possessed of infinite knowledge and excellent bliss. (7)

Atthavihakammaviyala, nitthiyakajja panatthasamsara.

Ditthasayalatthasara, siddha siddhim mama disantu. (8)

May the path of emancipation be shown to me by the Liberated Souls who have freed themselves from the eight kinds of Karmas, have attained complete fulfilment, have freed themselves from the cycles fo births and deaths and who have known the essence of all the things. (8)

Pancamahavvayatunga, takkaliya-saparasamaya-sudadhara.

Nanagunaganabhariya, airiya mama pasidantu. (9)

May the preceptors, who are elevated by the five great vows, wellversed in their own Scriptures as well as in other contemporary scriptures and endowed with numerous virtues, be pleased with me.(9)

Annanaghoratimire, durantatiramhi hindamananam.

Bhaviyanujjaoyayara, uvajjhaya varamadim dentu. (10)

May the spiritual teachers, who show the path of illumination of the Souls capable of liberation but are groping in the dense and impassable darkness of ignorance, grant me excellent wisdom. (10)

Thiradhariyasilamala, vavagayaraya jasohapadihattha.

Bahuvinayabhusiyanga, suhaim sahu payacchantu. (11)

May the saints, who have adorned themselves firmly with the garland of virtues, earned glorious reputation and are devoid of attachments, and are the embodiments of humility, grant me

happiness. (11)

Arihanta, asarira, ayariya, uvajjhaya munino.

Pancakkharanippanno, omkaro panca paramitthi. (12)

The word Om is denotative of five supreme spiritual guides, because it is made of five first letters (a,a, a, u and m) of Arhat, Asariri F(Siddha) Acarya, Upadhyaya and Muni. (12)

Usahamajiyam ca vande, sambhavamabhinandanam ca sumaim ca.

Paumappaham supasam, Jinam ca candappaham ca vande. (13)

I bow to the Jinas: Rsbha, Ajita, Sambhava, Abhinandna, Sumati, Padmaprabha, Suparsva and Candraprabha. (13)

Suvihim ca pupphayantam, siyala seyamsa vsupujjam ca.

Vimalamananta-bhayavam, dhammam santim ca vandami. (14)

I bow to the Jinas: Suvidhi (Puspadanta), Sitala. Sreyamsa, Vasupujya, Vimala, Ananta, Dharma and Santi. (14)

Kunthum ca Jinavarindam, aram ca mallim ca suvvayam ca namim.

Vandami ritthanemim, taha pasam vaddhamanam ca. (15)

I bow to the Jinas: Kunthu, Ara, Malli, Munisuvrata, Nami, Aristanemi, Parsva and Vardhamana.(15)

Candehi nimmalayara, aiccehim ahiyam payasamta.

Sayaravaragambhira, siddha siddhim mama disantu. (16)

May the Siddhas (or the Liberated Souls) who are more immaculate than the moons, brighter than the sun and more serene than the oceans, show me the path of liberation. (16)

2. Jinasasanasutra

Precepts On Jina's Teachings

Jamaelina jiva, taranti samsarasayaramanantam.

Tam savvajivasaranam namdadu jinasasanam suiram. (17)

May the teachings of Jina which enable all souls to cross over the endless ocean of mundane existence and which afford protection to all living beings, flourish for ever. (17)

Jinavayanamosahaminam, visayasuha-vireyanam amidabhuyam.

Jaramaranavahiharanam, khayakaranam sav-vadukkhanam. (18)

The teachings of Jina are nectar-like medicine for weaning away people from all mudane pleasures, for relief from all miseries. (18)

Arahantabhasiyattham, ganahardevehim ganthiyam sammam.

Panamami bhattijutto, sudananamahodahim sirasa. (19)

I bow down my head with devotion to the vast ocean of scriptural knowledge preched by the worthy souls and properly composed in the form of scriptures by the Venerable Ganadharas (group leaders of ascetic order). (19)

Tassa muhuggadavayanam, puvvavaradosavirahiyam suddham,

Agamamidi parikahiyam, tena du kahiya havanti taccattha. (20)

That which has come from the mouth of the worthy souls is pure and completely free from contradictions is called the agama or the Scripture and what is recorded in the Scriptures is verily true. (20)

Jinavayane anuratta, jinavayanam je karenti bhavena.

Amala asankilittha, te honti parittasamsari. (21)

Those who are fully devoted to the preachings of the Worthy Souls and practise them with sincerity shall attain purity and freedom from miseries and shortly get emancipation from the cycle of birth and death. (21)

Jaya viyaraya! jayaguru! Hou mama tuha pabhavao bhayavam!

Bhavanivveo magganusariya itthaphalasiddhi. (21)

Oh the Conqueror of all attachments: Oh, the world teacher: Oh the blessed one: through your grace may I develop detachment to the mundane world, continue to follow the path of Salvation and attain fulfilment. (22)

Sasamaya-parasamayaviu, gambhiro dittimam sivo somo.

Gunasayakalio jutto, pavayanasaram parikaheum. (23)

He, who is conversant with the docrines of his own as well as that of others, is serene, illuminated, benevolent, gentle and possessed of hundreds of other virtues, is fit to expound the essence of the Scriptures. (23)

Jam icchasi appanato, jam ca na icchasi appanato.

Tam iccha parassa vi ya, ettiyagam jinasasanam. (24)

What you desire for yourself desire for others too, what you do not desire for yourself do not desire for others too-this is the teaching of the Jina. (24)

3. Sanghasutra

Precepts Of Religious Order

Samgho gunasamghao, samgho ya vimocao ya kammanam.

Damsanananacaritte, samghayanto have samgho. (25)

A religious order is accumulation of virtues: a religious order frees people from the pollution of Karmas and conjoins together Right Faith, Right Knowledge and Right Conduct. (25)

Rayanattayameva ganam, gaccham gamanassa mokkhamaggassa.

Samgho guna samghado, samayo khalu nimmalo appa. (26)

The (said) three jewels alone constitute a gana, what leads to the path of Salvation constitutes a gaccha: the accumulation of virtues is Sangha and a pure soul is "Samaya" (right docrine). (26)

Asaso visaso, siyagharasamo ya hoi ma bhahi.

Ammapitisamano, samgho saranam tu savvesim. (27)

The Sangha grants assurance, evokes confidence and gives peace like a cool chamber. It is affectionate like the parents and affords shelter to all living beings so be not afraid of the Sangha. (27)

Nanassa hoi bhagi, thirayarao damsane caritte ya.

Dhana gurukulavasam, avakahae na muncanti. (28)

Blessed are those who reside life-long in their preceptor's entourage as they acquire knowledge and specially attain stability in faith and conduct. (28)

Jassa gurummi na bhatti, na ya bahumano na gauravam na bhayam.

Na vi lajja na vi neho, gurukulavasena kim tassa? (29)

What is the use of residing in the preceptor's entourage for him who does not have a sense of devotion, respect, reverence, regard and affection and feels no awe of his preceptor. (29)

Kammarayajalohaviniggayassa, suyarayanadihanalassa.

Pancamahavvayathirakanniyassa, gunakesaralassa.

Savagajanamahuyaraparivudassa, jinasurateyabuddhassa.

Samghapaumassa bhaddam, samanaganasahassapattassa. (30-31)

May the lotus like Sangha prosper which keeps itself aloof from the Karmic-dirt just as a lotus keeps itself away from the mud and water. The Sangha is a lotus whose long stalk is scriptures, the paricarp is the five great vows the filoments are the other virtues and petals are the munis (monks) As the black bees move around the lotus similarly the house-holders frequent the Sanghs. As the lotus blossoms on account of the sunrays, similarly the Sangha grows on account of the precepts of Jina. (30-31)

4. Nirupanasutra

Precepts On Scriptural Exposition

Jo na pamananayehim, nikkhevenam nirikkhade attham.

Tassajuttam juttam, juttamjuttam ca padihadi. (32)

To one, who does not ascertain the meaning (of a word) by Pramana, Naya and Niksepa, appears what is proper to be improper and what is improper to proper. (32)

Nanam hodi pamanam, nao vi nadussa hidayabhavattho.

Nikkheo vi uvao, juttie atthapadigahanam. (33)

Knowledge is pramana : naya is view-point of the knower, the way of knowing is called Niksepa i.e. reasoning to understand the proper meaning of the text. (33)

Nicchayavavaharanaya, mulabheya nayana savvanam.

Nicchayasahanaheum, pajjayadavvatthiyam munaha. (34)

The real point of view (Niscaya-naya) and the empirical point of view (vyavahara-naya) are the two fundamental types of view-points (nayas). The dravyarthika naya (substantial point of view) and the paryayarthika-naya or the modal point of view are the two means for comprehending the real nature of a thing. (34)

Jo siya bheduvayaram, dhammanam kunai egavatthussa.

So vavaharo bhaniyo, vivario nicchayo hoi. (35)

The empirical point of view (or the Vyavahara-naya) is fragmentary i. e. it does take a thing as whole but concentrates on its units only. The opposite of it is called the real view-point which takes a comprehensive view and takes into consideration the thing as a whole. (35)

Vavharenuvadissai, nanissa carittam damsanam nanam.

Na vi nanam na carittam, na damsanam Janago suddho. (36)

From the stand-point of vyavahara-naya it is said that a knower is possessed of conduct, faith and knowledge, but in fact (that is, from the stand-point of niscaya-naya) he possesses neither knowledge nor conduct, nor faith but is purely of the form of a knower. (36)

Evam vavaharanao, padisiddho jana nicchayanayena.

Nicchayanayasida puna, munino pavanti nivvanam. (37)

Know that the empirical point of view is contradicted by the real point of view. The saints who take recourse to the real point of view (Niscaya-Naya) attain salvation. (37)

Jaha na vi sakkamanajjo, anajjabhasam vina u gaheum.

Taha vavaharena vina, paramatthuvaesanamasakkam. (38)

Just as it is impossible to explain things to a non-Arya without taking recourse to a non-Aryan language, similarly it is impossible to explain the ultimate truth without taking recourse to vyavahara-naya. (38)

Vavaharo'bhuyattho, bhuyattho desido du suddhanao.

Bhuyatthamassido khalu, sammaitthi havai jivo. (39)

It is said that the empirical point of view does not explain reality as it is, while the real point of view explains it as it is. He' who takes recourse to the reality as it is, attains the right faith. (39)

Nicchayamavalambanta, nicchayato nicchayam ajananta.

Nisanti caranakaranam, bahirakaranalasa kei. (40)

Those who have recourse to the real point of view only and does not know it correctly, being negligent regarding to the minor rule of external conduct spoil the whole discipline i,. e. major and minor code of conduct. (40)

Suddho suddhadeso, nayavvo paramabhavadarisihim.

Vavaharadesida puna, je du aparame tthida bhave. (41)

Reality can be understood properly by those who have realized the highest truth: but for those who are in a lower state it is proper to expound the reality through the empirical point of view. (41)

Nicchayao dunneyam, ko bhave kammi vattai samano.

Vavaharao ya kirai, jo puvvatthio crittammi. (42)

Verily, it is very difficult to know the mental states of monks; therefore the criterion of senionrity in the order of monks should be decided by practical vie-point i.e. standing monkhood. (42)

Tamha savve vi naya, micchaditthi sapakkhapadibaddha.

Annonnanissiya una, havanti sammattasabbava. (43)

Hence all the nayas (view-points), so long as they remain confined to their own respective stand-points, are perverted, but when they are mutually dependent on one another, they verily become true. (43)

Kajjam nanadiyam, ussaggavavayao bhave saccam.

Tam taha samayaramto, tam saphalam hoi savvam pi. (44)

Conduct, knowledge atc. are right one when they satisfy general rules as well as the exceptional conditions. They should be practised in such a manner that they become fruitful. (44)

5. Samsaracakrasutra

Precepts On the Transmigratory cycle

Adhuve asasayammi, samsarammi dukkhapaurae.

Kim nama hojjk tam kmmayam, jenaaham duggai na gacchejja. (45)

In this world which is unstable, impermanent and full of misery, is there any thing by the performance of which I can be saved from taking birth in undesirable conditions. (45)

Khanamittasukkha bahukaladukkha, pagamadukkha, anigamasukkha.

samsaramokkhassa vipakkhabhuya, khani anatthana u kamabhoga. (46)

Sensuous enjoyments give momentary pleasure, but prolonged misery, more of misery and less of pleasure and they are the obstructions to salvationa and a veritable mine of misfortunes. (46)

Sutthauvi maggijjanto, kattha vi kelii, natthi jaha saro.

Indiavisaesu taha, natthi suham sutthu vi gavittham. (47)

Just as no substantial thing can be found in a bananaplant even after a minute search, similarly there can be no happiness in the objects of senses even when minutely looked for. (47)

Naravibuhesarasukkham, dukkham paramatthao tayam binti.

Parinamadarunamasasayam ca jam ta alam tena. (48)

From the real point of view the pleasures enjoyed by emperors and tghe lord of gods are painful as they are momentary and agonizing in their effect, tgherefore it is proper to remain away from them. (48)

Jaha kacchullo kcchum, kanadayamano duham munai sukkham.

Mohaura manussa, taha kamaduham suham binti. (49)

Just as a person fuffering from itches considers the scratching of his body to be a pleasure though really it is painful similarly people who are under the spell of infatuation consider the sensuous injoyment to be pleasurable. (49)

Bhogamisadosavisanne, hiyanisseyasabuddhivoccatthe.

Bale ya mandiye mudhe, bajjhai macchiya va khelammi. (50)

He who is immersed in carnal pleasures becomes perverted in knowing what is beneficial and conducive to spiritual welfare, becomes ignorant, dull and infatuated and entangles himself in his own Karamas like a fly cought in phlegm. (50)

Janijjai cintijjai, jammajaramaranasambhavam dukkham.

Na ya visaesu virajjai, aho subaddho kavadaganthi. (51)

Everyone knows and thinks about the pains of birth, old age and death, and yet no one develops distregard for the objects of sense. Oh: how tight is this knot of conceit? (51)

Jo khalu samsarattho, jivo tatto du hodi parinamo.

Parinamado kammam, kammado hodi gadisu gadi.

Gadimadhigadassa deho, dehado imdiyani jayante.

Tehim du visayaggahanam, tatto rago va doso va.

Jayadi jivassevam, bhavo samsaracakkavalammi.

Idi jinavarehim bhanido, anadinidhano sanidhano va. (52-54)

A person who is worldly, becomes the subject of feeling like attachment and aversion; as a consequence, karma binds his soul; the bondage of karmas results in cycles of births. As a result of birth, he gets a body; the body will have its senses; the senses will lead to their respective enjoyments which in turn will give birth to attachment and aversion. Thus is the soul involved into cycles of births and deaths - that is why it is said by the supreme Jinas, that the soul as such is beginningless and endless and still it has an end 9due to its death). (52-54)

Jammam dukkham jara dukkham, Roga ya maranani ya.

Aho dukkho hu samsaro, jattha kisanti jantavo. (55)

Birth is painful, old age is painful, disease and death are painful. Oh: painful, indeed, is worldly existence, where living beings suffer afflictions. (55)

6. Karmasutra

Precepts On Karms

Jo jena pagarenam, bhavo niyao tamannaha fo tu.

Mannati kereti vadati va, vippariyaso bhave eso. (56)

If a thing is possessed of a certain definite form, then to consider it otherwise, to act as if it were otherwise, or to describe as otherwise is pervertion. (56)

Jam jam samayam jivo avisai jena jena bhavena.

So tammi-tammi samae, suhasuham bandhae kammam. (57)

Whenever a soul experiences this or that mental state at that very time it gets bound by a corresponding good or evil karmas. (57)

Kayasa vayasa matte, vitte giddhe ya itthisu.

Duhao malam samcinai, sisunagu vva mattiyam. (58)

Whoever is careless about his physical activities and speech and covetous of wealth and woman. accumulates Karmic dirt of attachment and aversion just as an earth-worm accumulates mud by both way (i. e., internally and externally). (58)

Na tassa dukkham vibhayamti naio, na mittavagga na suya na bandhava.

Ekko sayam paccanuhoi dukkham, kattarameva anujai kammam. (59)

As Karmas pursue the doer, the doer must suffer misery all alone and neither his castemen, nor friends, nor sons, nor brothers can share his misery. (59)

Kammam cinanti savasa, tassudayammi u paravvasa homti.

Rukkham duruhai savaso, vigalai sa paravvaso tatto. (60)

Just as a person is free while climbing a tree but once he starts falling then he has no power to check it. Smimilarly a living being is free in accumulating the Karmas but once accumulated it is beyond his power to control their fruition. (60)

Kammavasa khalu jiva, jivavasam kahimci kammaim.

Katthai dhanio balavam, dharanio katthai balavam. (61)

At sometimes (i.e., at the time of fruition) the living beings are controlled by Karmans while at other times (i. e., at the time of doing) the Karmans are controlled by them, just as at the time of lending the money the creditor is in a stronger position, while at the time of returning it, a debtor is in a stronger position. (61)

Kammattanena ekkam, davvam bhavo tti hodi duviham tu.

Poggalapindo dhavvam, tassatti bhavakammam tu. (62)

Karma as such is of one type. But it is of two kinds also, dravyakarma and bhavakarma. The dravyakarma is a mass of physical particles and the inherent capacity of it is bhavakarma (and this capacity is originated from the attachment and aversion of the self). (62)

Jo indiyadivijai, bhaviya uvaogamappagam jhadi.

Kammehim so na ranjadi, kiha tam pana anucaranti. (63)

He who has gained victory over his senses and meditates on the very nature of soul, is not bound by Karmas; how can the prana which is made of Karmic matter follow such a being? (That is his soul gets freedom from transmigration). (63)

Nanassavaranijjam, damsanavaranam taha.

Veyanijjam taha moham, aukammam taheva ya.

Namakammam ca goyam ca, antarayam taheva ya.

Evameyaim kammaim, attheva u samasao. (64-65)

In brief, the Karmas are of eight kinds: (1) jnanavaraniya (knowledge obscuring), (2) Darsanavaraniaya (Apprehension obscuring), (3) Vedaniya (feeling producing), (4) Mohaniya (causing delusion), (5) Ayu (determining the life-span), (6) Nama (physique-determining), (7) Gotra 9status determining) and (8) Antaraya (obscuring the power of self). (64-65)

Pada-padihara si majja, hada-citta-kulalabhandagarinam.

Jaha eesim bhava, kammana vi jana taha bhava. (66)

The nature of these eight karmas resembles respectivelty a curtain, a door-keeper, a sword,wine, wooden fetters, a painter, a potter and a treasurer. (66)

Explanation: This verse explains the nature of the eight karmas thus:

(1) The knowledge-obscuring karma, is like a curtain which prevents a person from knowing what is inside a room;

(2) The darsanavaraniya karma prevents a person from apprehension like a door-keeper who presents one from seeing a dignitary;

(3) Vedaniya karma is the couse of pleasure and pain like a sword smeared with honey which while licking becomes the cause of pleasure due to honey and pain as there is chance of an injury to the tongue;

(4) Mohaniya karma causes delusion as does wine;

(5) The Ayu karma keeps the soul tied down to a body, just as the wooden-fetters on legs keep the person tied down to a place until they are removed;

(6) Nama-karma cause the soul to enter different kinds of bodies, just as a painter paints different pictures;

(7) Gotra-karma is responsible for birth in high or low families just as a potter prepares small or big pots;

(8) The Antaraya karma prevents a person from doing good deeds just as treasurer prevents his master from making gift sand donations.

7.Mithyatvasutra

Precepts On Wrong Faith

Ha! jaha mohiyamaina, suggaimaggam ajanamanenam.

Bhime bhavakamtare, suciram bhamiyam bhayakarammi. (67)

Oh: what a pity? Due to my delusion, I have not been able to know the path leading to spiritual progress; so, I have been wandering since long in this formidable and terrible forest of mundane existence. (67)

Micchattam vedanto jivo, vivariyadamsano hoi.

Na ya dhammam rocedi hu, mahuram pi rasam jaha jarido. (68)

Owing to the delusion, the attitude of a soul becomes perverted and he does not relish religion, just as a person suffering from fever cannot relish even a sweet. (68)

Micchattaparinadappa, tivvakasaena sutthu avittho.

Jivam deham ekkam, mannamto hodi bahirappa. (69)

A perverted soul, who remains completely in the grip of passions or intense moral impurities and due to this regards soul and body as one; is an extrovert. (69)

Jo jahavayam na kunai, micchaditthi tao hu ko anno.

Vaddhai ya micchattam, parassa samkam janemano. (70)

Could there be a person with greater wrong faith than the one who does not lead his life according to the precepts of Jina? He develops wrong beliefs by creating doubt in others (about the right path of Jina). (70)

8. Raga-pariharasutra

Precepts On Renunciation Of Attachment

Rago ya doso vi ya kamaviyam, kammam ca mohappabhavam vayanti.

Kammam ca jaimaranassa mulam, dukkham ca jamaranam vayanti. (71)

Attachment and aversion and seeds of karma; karma orginates from infatuation; karma is the root-cause of birth and death. Birth and death are said to be sources of misery. (71)

Na vi tam kunai amitto, sutthu vi ya virahio samattho vi.

Jam do vi aniggahiya, karamti rago ya doso ya. (72)

Even the most offended and powerful enemy does not cause as much harm as uncontrolled attachment and aversion do. (72)

Na ya samsarammi suham, jaijaramaranadukkhagahiyassa.

Jivassa atthi jamha, tamha mukkho unadeo. (73)

Since living beings caught in the grip of miseries of birth, old age and death, have no happiness in this mudane existence, liberation is, therefore, worthy of attainment. (73)

Tam jai icchasi gamtum, tiram bhavasayarassa ghorassa.

To tavasamjamabhandam, suvihiya! ginhahi turamto. (74)

If you are desirous of crossing this terrible ocean of mundane existance, Oh: virtuous one, better catch quickly a boat of penance and self-control. (74)

Bahubhayamkaradosanam, sammattacarittagunavinasanam,

Na hu vasamagantavvam, ragaddosana pavanam. (75)

One should not be under the influence of attachmentaversion which are formidabel defects, destructive of right faith, right conduct and other virtues. (75)

Kamanugiddhippabhavam khu dukkham, savvassa logassasadevagassa.

Jam kaiyam manasiyam ca kimci, tassamtagam gachai viyarago. (76)

Bodily and mental misery of all human beings and of gods is to some extent born of their constant sensual desire; he who is free from desire can put an end to this misery. (76)

Jena virago jayai, tam tam savvayarena karanijjam.

Muccai hu sasamvegi, anantavo hoi asamvegi. (77)

That which secures freedom from attachment must be practised with utmost respect; he who is free from attachments secures release from mundane existence; while, one who is not, continues to wander in it endlessly. (77)

Evam sasamkappavikappanasum, samjayai samayamuvatthiyassa.

Atthe ya samkappayao tao se, pahiyae kamagunesu tanha. (78)

He, who endeavours to recognise that the cause of his misery lies in desires and not in the objects of senses, acquires the equanimity of mind. When he ceases to desire the objects (of the senses), his thirst for sensual pleasure will become extinct. (78)

Annam imam sariram, anno jivu tti nicchiyamaio.

Dukkhaparikesakaram, chhinda mamattam sarirao. (79)

From the real pont of view the body and the soul are distinct from each other, that is why shake off the attachment to the body because it is the cause of suffering and pain. (79)

Kammasavadaraim, nirumbhiyavvaim indiyaim ca.

Hamtavva ya kasaya, tiviham-tivihena mukkhattham. (80)

To attain liberation, one must block all the passages of karmic influx and also curb the activities of one's sense organs and must annihilate all passions; all this (must be achieved) through the three modes of activity, i.e., mind, speech and body and in a three-fold manner of doing, causing to be done and approving the action. (80)

Bhave viratto manuo visogo, eena dukkhohaparamparena.

Na lippai bhavamajjhe vi samto, jalena va pokkharinipalasam. (81)

A person who is free from worldly attachments becomes free from sorrow. Just as the petals of lotus growing in the midst of a lake remain untouched by water, even so, a person who is detached from all passions will remain unaffected by sorrows in this world. (81)

9.Dharmasutra

Precepts On religion

Dhammo mangalamukkittham, ahimsa samjamo tavo.

Deva vi tam namamsanti, jassa dhamme saya mano. (82)

Religion is supremely auspicious; non-violence, selfcontrol and p[enance are its essentials. Even the gods bow down before him whose mind is ever preoccupied with religion. (82)

Dhammo vatthu sahavo, khamadibhavo ya dasaviho dhammo.

Rayanattayam ca dhammo, jivanam rakkhanam dhammo. (83)

The essential nature of a thing is called dharma. The ten virtues, i.e. forgiveness etc., are the ten forms of dharma. The three jewels, i.e. right faith, right knowledge and right conduct, constitute the dharma (religion). To render protection to the living being is also called dharma. (83)

Uttamakhamamaddavajjava-saccasauccam ca samjamam ceva.

Tavacagamakimcanham, bamha idi dasaviho dhammo. (84)

Supreme forgiveness, supreme humility, supreme straightforwardness; supreme truthfulness, supreme purity, supreme self-restraint, supreme penance, supreme renunciation, supreme non-possessiveness and supreme celibacy, these constitute the ten-fold Religion. (84)

Kohena jo na tappadi, sura-nara-tiriehi kiramane vi.

Uvasagge vi raudde, tassa khama nimmala hodi. (85)

he who does not become excited with anger even when terrible afflictions are caused to him by gods, human beings and beasts, his forbearance is perfect. (85)

Khammami savvajivanam, savve jiva khamamtu me.

Mittu me savvabhudesu, veram majjaham na kena vi. (86)

I forgive all living beings and may all living beings forgive me; I cherish feelings of friendship towards all and I harbour enmity towards none. (86)

Jai kimci pamaenam, na sutthu bhe vattiyam mae puvvim.

Tam me khamemi aham, nissallo nikkasao a. (87)

If I have behaved towards you in the past in an improper manner due to slight inadvertance, I sincerely beg your pardon, with a pure heart (i.e. without any sting and passion). (87)

Kularuvajadibuddhisu, tavasudasilesu garvam kimci.

Jo navi kuvvadi samano, maddavadhammam have tassa. (88)

A monk who doesnot boast even slightly of his family, handsomeness, caste, learning, penance, scriptural knowledge and character observes the religion of humility. (88)

Jo avamanakaranam, dosam pariharai niccamautto.

So nama hodi nami, na du gunacattena manena. (89)

He alone is really worthy of proud who is careful not to insult other people. A person who merely boasts, has no virtues, cannot command respect. (89)

Se asaim uccagoe asaim niagoe, no hine no airitte.

No pihae iti samkhae, ke goyavai ke manvai? (90)

Every one has born several times in high families as well as in low families;l hence none is either high or low. After knowing this, who will feel proud of taking birth in respectable or high family? (90)

Jo cintei na vamkam, na kunadi vamkam na jampade vamkam.

Na ya govadi niyadosam, ajjava-dhammo have tasst. (91)

He who does not think crookedly, does not act crookedly, does not speak crookedly and does not hide his own weaknesses, observes the virtue of straightforwardness. (91)

parasamtavayakarana-vayanam, mottuna saparahidavayanam.

Jo vadadi Bhikkhu turiyo tasst du dhammo have saccam. (92)

A monk who avoids all speech that is likely to hurt others and speaks only what is good to himself and to others observes the fourth virtue of truthfulness. (92)

Mosassa paccha ya puratthao yha, paogakale ya duhi durante.

Evam adattani samayayanto, ruve atitto duhio anisso. (93)

A person suffers misery after telling a lie, before telling a lie and while telling a lie; thus suffers endless misery, similarly a person who steels or a person who is lustful also suffers misery and finds himself without support. (93)

Pattham hidayanittham pi, bhannamanassa saganavasissa.

kadugam va osaham tam, mahuravivayam havai tassa. (94)

Every beneficial advice given by a group-fellow though unpalatable to the mind at first, proves wholesome in the end, like a medicine which is better in taste becomes agreeable in effect. (94)

Vissasanijjo maya va, hoi pujjo guru vva loass.

Sayanu vva saccavai, puriso savvassa hoi pio. (95)

A person who speaks the truth becomes trustworthy like a mother, venerable like a preceptor to his people and dear to all others as their relatives. (95)

Saccammi vasadi tavo, saccammi samjamo taha vase sesa vi guna.

Saccam nibandhanam hi ya, gunanamudadhiva macchanam. (96)

Truthfulness is the abode of penance, of self-control and of all other virtues; indeed truthfulness is the place of origination of all other noble qualities as the ocean is that of fishes. (96)

Jaha laho taha loho, laha loho pavaddhai.

Domasakayam kajjam, kodie vi na nitthiyam. (97)

Greed grows with every gain, every gain increases greed. A work which could be done by two grams of gold, could not be done even by crores of grams. (97)

Suvannaruppassa u pavvaya bhave, siya hu kelasasama asamkhaya.

Narassa liddhassa na tehi kimci, iccha hu agasasama anantiya. (98)

Even if a greedy person comes to accumulate a numberless Kailasa-like mountains of gold and silver they mean nothing to him, for this desire is as endless as is the sky. (98)

Jha ya andappabhava balaga, andam balagappabhavam jaha ya.

Emeva mohayayanam khu tanha, moham ca tanhayayanam vayanti. (99)

Just as a she-crane is born of an egg and an egg is born of a she-crane, soalso delusion is born of craving and craving is born of dulusion. (99)

Samasamtosajalenam, jo dhovadi tivva-lohamala-punjam.

Bhoyana-giddhi-vihino, tassa sauccam have vimalam. (100)

One who washes away the dirty heap of greed with the water of equannimity and contentment and is free from lust for food, will attain perfect purity. (100)

Vaya-samidi-kasayanam, dandanam taha imdiyana pancanham.

Dharana-palana-niggaha-caya-jao samjamo bhanio. (101)

Self-restraint consists of the keeping of five vows, observance of five rules of carefulness (samiti) subjugation of (four) passions, controlling all activities of mind, speech and body, and victory over the senses. (101)

Visayakasaya-viniggahabhavam, kauna jhanasajjhae,

Jo bhavai appanam, tassa tavam hodi niyamena. (102)

Penance consists in concentration on the self by meditation, study of the scripture and restraining the senses and passions. (102)

Nivvedatiyam bhavai, moham caiuna savvadavvesu.

Jo tassa have cago, idi bhanidam jinavrindehim. (103)

Supreme Jina has said that true renunciation consists in developing indifference towards the three, namely the world, the body and the enjoyment, through detachment for material objects. (103)

Jeya kante pie bhoe, laddhe vipitthikuvvai.

Sahine cayai bhoe, se hu cai tti vuccai. (104)

He alone can be said to have truly renounced everything who has turened his back on all availble, beloved and dear objects of enjoyment possessed by him. (104)

Houna ya nissamgo, niyabhavan niggahittu suhaduhadam.

Niddamdena du vattadi, anayaro tassa kicannam. (105)

That monk alone acquires the virtue of nonpossessiveness, who renouncing the sense of ownership and attachment and controlling his own thoughts, remains unperturbed by the pair of oppiness and misery. (105)

Ahamikko khalu suddho, damsanananamaio sada ruvi.

Na vi atthi majjha kimci vi, annam paramanumittam pi. (106)

Verily I am alone, pure, eternal and formless and possessing the qualities of apprehension and comprehension except these is nothing, not even an atom, that is my own. (106)

Suham vasamo jivamo, jesim no natthi kimcana.

Mihilae dajjhamanie, na me dajjhai kimcana.

Cattaputtakalattassa, nivvavarassa bhikkhuno.

Piyam na vijjai kimci appiyam pi na vijjae. (107 & 108)

We, who have nothing of our own, reside happily and live happily. As Nami who had renounced his kingdom and become a saint, said when Mithila was in flames nothing of mine is being burnt there. I have abandoned my children and my wife, I have no occupation; I am a mendicant; there is nothing dear or disareeable to me. (107 & 108)

Jaha pommam jale jayam, novalippai varina.

Evam alittam kamehim, tam vayam buma mahanam. (109)

We call him a Brahmin who remains unaffected by objects of sensual pleasures like a lotus which remains untouched by water though born in it. (109)

Dukkham hayam jassa na hoi moho, moho hao jass ana hoi tanha.

Tanha haya jassa na hoi loho, loho hao jass ana kimcanaim. (110)

He who has got rid of delusion has his misery destroyed, he who has got rid of craving has his delusion destroyed. He who has got rid of greed has his craving destroyed, he who owns nothing has his greed destroyed. (110)

Jivo bambha jivammi, ceva cariya havijja ja jadino.

Tam jana bambhaceram, vimukkaparadehatittisa. (111)

The soul verily is Brahman, so the activity regarding the self of a monk-who refrains himself from seeking enjoyment through other's body (i. e. sexual enjoyment), is called Brahmacarya

(celibacy).(111)

Savvamagam pecchanto, itthinam tasu muyadi dubbhavam.

So bamhacerabhavam, sukkadi khalu duddharam dharadi. (112)

He observes the most difficult but pious virtue of celibacy, who does not entertain evil thoughts even after looking at all the organs of woman. (112)

Jaukumbhe joiuvagudhe, asubhitatte nasamuvayai.

Evitthiyahi anagara, samvasena nasamuvayanti. (113)

Just as a jar made of lac (sealing wax) when placed near fire soon gets melted and perished. Similarly a monk who moves in the company of women looses his character. (113)

Ee ya samge samikkamitta, suduttara ceva bhavanti sesa.

Jaha mahasagaramuttaritta, nai bhave avi gamgasamana. (114)

One, who overcomes desires for association with women, can overcome other temptations of his life as easily as a person, who has crossed an ocean, can easily cross the river Ganges. (114)

Jaha silarakkhayanam, purisanam nindidao mahilao.

Taha silarakkhayanam, mahilanam nindida purisa. (115)

Just as women become censurable by men observing calibacy, similarly men become censurable by women observing celibacy. (115)

Kim puna gunsahidao, ithio atthi vitthadajasao.

Naralogadevadao, devehim vi vandanijjao. (116)

But there are women endowed with stern character, renowned far and wide, who are goddesses on this earth and are even adorned by gods. (116)

Tellokkadavidahano, kamaggi visayarukkhapajjalio.

Jovvanatanillacari, jam na dahai so havai dhanno. (117)

The sexual fire fed by the trees of desires can burn the forest of the three world, one is blessed whose grass of youthful life remains unburnt by this fire. (117)

Ja ja vajjai rayani, na sa padiniyattai.

Ahammam kunamanssa, aphala janti raio. (118)

The nights that pass away cannot return back. The night of a person engaged in sinful activities, go waste. (118)

Jaha ya tinni vaniya, mulam ghettauna niggaya.

Egottha lahai laham, ego mulena agao.

Ego mulam pi haritta, agao tatha vanio.

Vavahare uvama esa, evam dhamme viyanaha. (119 &120)

Three Merchants started (on business) with their capital; one of them made profit in his business; the other returned back with his capital only; the third one returned after losing all the capital that he had taken with him. Know that in practice, this simile is also applicable in religious matter. (119 & 120)

Appa janai appa, jahatthio appasakkhio dhammo.

appa kareim tam taha appasuhavao hoi. (121)

The soul verily knows himself. Really one's soul itself is the witness of religiousity, hence he performs religious activity in such a manner as brings satisfaction to himself. (121)

10. Samyamasutra

Precepts On Self-Restraint

Appa nai veyarani, appa me kudasamali.

Appa kamaduha dhenu, appa me nandanam vanam. (122)

My soul is to me the river Vaitarani and the thorny tree Salmali. But is to me the cow Kamadhenu (as it yields all that I desire) and the heavenly garden Nandanavana also. (122)

appa katta vikatta ya, duhana ya suhana ya.

Appa mittamamittam ca, dupatthiya supatthio. (123)

The sould is the doer and enjoyer of both happiness and misery; it is his own friend when it acts righteously and foe when it acts unrighteously. (123)

Egappa ajie sattu, kasaya indiyani ya.

Te jinittu jahanayam, viharami aham muni. (124)

One's unconquered self, unconquered passions and uncontrolled sense-organs are one's own enemies. Oh: monk having conquered them, I move about righteously. (124)

Jo sahassam sahassanam, samgame dujjae jine.

Egam jinejja appanam, esa se paramo jao. (125)

One may conquer thousands and thousands of enemies in an invincible battle; but the supreme

victory consists in conquest over one's self. (125)

Appanameva jujjhahi, kim te jujjhena bajjhao.

Appanameva appanam, jaitta suhamehae. (126)

Fight with thyself; what is the good in fighting against external foes? One can get supreme happiness by conquering one's own self by one's self. (126)

Appa ceva dameyavvo, appa hu khalu duddamo.

Appa damto suhi hoi, assim loe parattha ya. (127)

One must conquer one's own self, because it is difficult to conquer it. One who has conquered one's own self attains bliss in this world as well as in the next. (127)

Varam me appa damto, samjamena tavena ya.

Maham parehim dammamto, bandhanehim vahehi ya. (128)

It is proper that I must conquer my self by selfrestrainst and penance.But it is not proper that I should be vanquished by others and made a prisoner or killed by them. (128)

Egao viraim kujja, egao ya pavattanam.

Assamjame niyattim ca, samjame ya pavattanam. (129)

One should desist from action in one direction and undertake action in another direction. One should avoid being incontinent and should practise self-restraint. (129)

Rage dose ya do pave, pavakamma pavattane.

Je bhikkhu rembhai niccam, se na acchai mandale. (130)

The two sins attachment and aversion lead one to commit sinful acts. That monk who always besieges them will not wander in this mundane existence. (130)

Nanena ya jhanena ya, tavobalena ya bala nirubhanti.

Imdiyavisayakasaya, dhariya turaga va rajjuhim. (131)

Just as a horse can be controlled by a bridle, the sensual pleasures and passions can be forcefully kept under control by knowledge, meditation and power of penance. (131)

Uvasamam puvanita, gunamahata jinacarittasarisam pi.

Padivatemti kasaya, kim puna se saragtthe. (132)

When suppressed, passion can bring about the spiritual degeneration of even the most virtuous monk, who in his conduct is akin to Jina himself, what can we say of monks who are under the sway of attachment? (132)

Ih uvasamtakasao, lahai anantam puno vi padivayam.

Na hu bhe visasiyavvam, theve vi kasayasesammi. (133)

Even one who has subsided or repressed all his passions, once more experiences a terrible spiritual degeneration, hence one ought not to become complacent when some remnants of passions still continue. (133)

Anathovam vanathovam, aggithovam kasayathovam ca.

Na hu bhe visasiyavvam, thovam pi hu tam bahu hoi. (134)

One should not be complacent with a small debt, slight wound, spark of fire and slight passion, because what is small (today) may become bigger (later). (134)

Koho pim panasei, mano vinayanasano.

Maya mittani nasei, loho savvavinasano. (135)

Anger destroys love, pride destroys modesty, deceit destroys friendship; greed is destructive of everything. (135)

Uvasamena hane koham, manam maddavaya jine.

Mayam ca'jjavabhavena, lobham samtosao jine. (136)

One ought to put an end to anger through calmness, pride by modesty, deceit by straight-forwardness and greed by contentment. (136)

Jaha kumme saamgai, sae dehe samahare.

Evam pavaim mehavi, ajjhappena samahare. (137)

Just as a tortoise protects itself by withdrawing all its limbs within its own body, similarly a wise man protects himself from evil by withdrawing himself from extrovertness. (137)

Se janamajanam va, kattum ahammiam payam.

Samvare khippamappanam, biyam tam na samayare. (138)

When an unrighteous deed is committed, whether consciously or unconsciously, one should immediately control oneself so that such an act is not committed again. (138)

Dhammarame care bhikku, dhiiman dhammasarahi.

Dhammaramarae dante, bambhacerasamahie. (139)

A monk who is a courageous driver of the chariot of religion, engrossed in the delight of religion, self-controlled and devoted to celibacy, wanders in the garden of religion. (139)

11.Aparigrahasutra

Precepts On Non-Possessiveness

Samganimittam marai, bhanai aliam karei corikkam.

Sevai mehuna muccham, apparimanam kunai jivo. (140)

Owing to attachment, a person commits violence, tells lies, commits theft, indulges in sex and develops a with for unlimited hoarding. (140)

Cittamantamacittam va, parigijjha kisamavi.

Annam va anujanai, evam dukkha na muccai. (141)

A person who hoards even the slightest amount of an animate or inanimate thing or gives consent to some one for hoarding, will not escape from misery. (141)

Je mamaiya matim jahati, se jahati mamaiyam.

Se hu ditthapahe muni, jassa natthi mamaiyam. (142)

Whoever frees himself from the instinct of possessiveness, can renounce his possession. A monk who has nothing of his own has really seen the path (of liberation). (142)

Micchattavedaraga, taheva hasadiya ya chaddosa.

Cattari taha kasaya, caudasa abbhantara gantha.

Bahirasamga khettam, vatthu dhanadhannakuppabhandani.

Dupayacauppaya janani, keva sayanasane ya taha. (143-144)

Attachment of possessiveness is of two kinds; internal and external. The internal possessiveness is of fourteen kinds (1) worong belief, (2) Sexual desire for women, (3) Sexual desire for man, (4) Sexual desire for both, (5) Laughter, (6) Liking, (7) Disliking, (8) Grief, ( 9) Fear, (10) Disgust, (11) Anger, (12) Pride, (13) Deceit and (14) Greed.

The external possessions are ten: (1) Fields, (2) Houses, (3) Wealth and food-grains, (4) Stock of house-hold goods. (5) Utensils, (6) male or female slaves (7) Animals, (8) Vehicles, (9) Beddings and (10) Seats. (143-144)

Savvaganthavimukko, subhuo pasantacitto a.

Jam pavai muttisuham, Na cakkavatti vi tam lahai. (145)

One who is completely free from all possessiveness, is calm and serene in his mind and attains bliss of emancipation which even an emperor cannot obtain. (145)

Ganthaccao imdiya-nivarane amkuso va hatthissa.

Nayarassa khaiya vi ya, indiyagutti asamgattam. (146)

The renunciation of attachment is useful for controlling the sense-organs as the driver's hook is useful for controlling an elephant and the ditch for protecting a town. Certainly, the control of sense-orgains is the same thing as freedom from all possession. (146)

12. Ahimsasutra

Precepts On Non-Violence

Eyam khu nanino saram, jam na himsai kamcana.

ahimsasamayam ceva, etavante viyaniya. (147)

It is the essential trait of a wise man that he does not kill any living being. Centainly, one has to understand just two principles namely non-violence and equality (of all living beings). (147)

Savve jiva vi icchanti, jivium na marijjium.

Tamha panavaham ghoram, niggamtha vajjayanti nam. (148)

All the living beings wish to live and not to die; that is why nirgranthas (persongages devoid of attachement) prohibit the killing of living beings. (148)

Javanti loe pana, tasa aduva thavara.

Te janamajanam va, na hane no vi ghayae. (149)

Whether knowingly or unknowingly one should not kill living beings, mobile or immobile, in this world nor should cause them to be killed by others. (149)

Jaha te na piam dukkham, jania emeva savvajivanam.

Savvayaramuvautto, attovammena kunasu dayam. (150)

Just as pain is not agreeable to you, it is so with others. Knowing this principle of equality treat other with respect and compassion. (150)

Jivavaho appavaho, jivadaya appano daya hoi.

Ta savvajivahimsa, paricatta attkamehim. (151)

Killing a living being is killing one's own self; showing compassion to a living being is showing compassion to oneself. He who desires his own good, should avoid causing any harm to a living being. (151)

Tumam si nama sa ceva, jam hantavvam ti mannasi.

Tumam si nama sa ceva, jam ajjaveyavvam ti manasi. (152)

The being whom you want to kill is the very same as you are yourself, the being whom you want to be kept under obedience is the very same as you yourself. (152)

Ragadinamanuppao, ahimsakattam tti desiyam samae.

Tesim ce upptti, himsetti jinehi niddittha. (153)

It is said by Lord Jina that absence of attachment etc. is ahimsa (non-violence) while their presence is himsa (violence). (153)

Ajjhavasiena bandho, satte marejja ma tha marejja.

Eso bandhasamaso, jivanam nicchayanayassa. (154)

Even an intention of killing is the cause of the bondage of Karma, whether you actually kill or not; from the real point of view, this is the nature of the bondage of Karma. (154)

Himsado aviramanam, vahaparinamo ya hoi himsa hu.

Tamha pamatajogo, panavvavarovao niccam. (155)

Non-abstinence from himsa or an intention to commit it, is himsa. Therefore careless activity through passions amounts to violence (himsa). (155)

Nani kammassa khayattha-mutthido notthido ya himsae.

Adadi asadham ahimsattham, appamatto avadhago so. (156)

A wise person is one who always strives to eradicate his Karmas and is not engaged in himsa. One who firmly endeavours to remain non-violent is verily a non-killer. (156)

Atta ceva ahimsa, atta himsati nicchao samae.

Jo hodi appamatto, ahimsago himsago idaro. (157)

As per scriptures the self is both violent and non-violent. He who is careful is non-violent and who is careless is violent. (157)

Tumgam na mandarao, agasao visalayam natthi.

Jaha taha jayammi janasu, dhammamahimsasamam natthi. (158)

No mountain is higher than the Meru; nothing is more expansive than the sky; similarly know that there si no religion equal to the religion of ahimsa in this world

why do you indulge. (158)

Abhayam patthiva! tubbham, abhayadaya bhavahi ya.

Anicce jaivalogammi, kim himsae pasajjasi. (159)

Oh: Mortal being! be free from fear and you let others be free from fear. In this transitory world, why do you indulge in himsa? (159)

13. Apramadasutra

Precepts On Vigilance

Imam ca me atthi imam ca natthi, imam ca me kiccam imam akiccam.

Tam evamevam lalappamanam, hara haranti tti kaham pamae? (160)

This is with me and this is not, this is done by me and this is not; even while a man is fondling thus, he is removed away by death; how can one be careless in this state? (160)

Sitanti suvantanam, attha purisana logasarattha.

Tamha jagaramana, vidhunadha poranayam kammam. (161)

He who sleeps, his many excellent things of this world are lost unknowingly. Therefore, remain awake all the while and destroy the Karmas, accumulated in the past. (161)

Jagariya dhamminam, ahamminam ca suttaya seya.

Vacchahivabhaginie, akahimsu jino jayanfie. (162)

It is better that the religious-minded should awake and the wicked should sleep; this is what Jina said to Jayanti, the sister of the kings of Vatsadesa. (162)

Suttesu yavi padibuddhajivi, na visase pandie asupanne.

Ghora muhutta abalam sariram, bharanda pakkhi va care'ppamatto. (163)

A wise person of sharp intelligence should be awake, even amongst those who sleep; he should not be complacent, because time is relentless and the body is weak, (So) he should ever be vigilant like the fabutous bird, Bharanda. (163)

Pamayam kammamahamsu, appamayam taha'varam.

Tabbhavadesao vavi, balam pandiyameva va. (164)

Carelessness is the cause of Karma i.e. influx. Vigilance stops it. He who is invigilant is ignorant, and he who is vigilant is wise. (164)

Na kammuna kamma khaventi vala, akammuna kamma khaventi dhira.

Medhavino lobhamaya vatita, samtosino na pakarenti pavam. (165)

The ignorant cannot destroy their Karmas by their actions while the wise can do it by their inaction i.e. by controlling their activities because they are free from greed and lustful passions and do not commit any sin as they remain contented. (165)

Savvao pamattassa bhayam, savvao appamattassa natthi bhayam. (166)

There is fear from every direction for an invigilant person; while there is no fear for a person who is vigilant. (166)

Na'lassena samam sukkham, na vijja saha niddaya.

Na veraggam mamattenam, narambhena dayaluya. (167)

An idle person can never be happy and sleepy person can never aquire knowledge. A person with attachments cannot acquire renunciationa and he who is violent cannot acquire compassion. (167)

Jagaraha nara! niccam, jagaramanassa vaddhate buddhi.

Jo suvati na so dhanno, jo jaggati so saya dhanno. (168)

Oh: human beings; always be vigilant. He who is alert gains more and more knowledge. He who is invigilant is not blessed. Ever blessed is he who is vigilant. (168)

Adane nikkheve, vosirane thanagamanasayanesu.

Savvattha appamatto, dayavaro hodu hu ahimsao. (169)

A compassionate person who is always cautious while lifting and putting a thing, while urinating and excreting, and while sitting, moving and sleeping is really a follower of non-violence. (169)

14. Siksasutra

Precepts On Education

Vivatti aviniassa, sampatti vinissa ya.

Jasseyam duhao nayam, sikkham se abhigacchai. (170)

He who is modest and respectful gains knowledge and he who is arrogant and disrespectful fails to gain knowledge. He who is aware of these two facts acquires education. (170)

Aha pancahim thanehim, jehim sikkha na labbhai.

Thambha koha pamaenam, rogenatassaena ya. (171)

Pride, anger, negligence, disease and laziness these are five factors on account of which one fails to receive education. (171)

Aha atthahim thanehim, sikkhasile tti vuccai.

Ahassire saya dante. na ya mammamudahare.

Nasile na visile, na siya ailolue.

Akohane saccarae, sikkhasile tti vuccai. (172 & 173)

Not indulging in jokes, ever controlling oneself, not revealing the secrets of others, not lacking good manners, not exhibiting bad manners, not being very much greedy, not being angry and being committed to truthfulness; these are eight traits of character on account of which one is called a (true) lover of education. (172 & 173)

Nanamegaggacitto a, thio a thavayai param.

Suani a ahijjitta, rao suasamahie. (174)

A person acquires knowledge and concentration of mind by studying scriptures. He becomes firm in religion and helps others to acquire that firmness. Thus throught the studies of scriptures he becomes absorbed in the contemplation of what is expounded therein. (174)

Vase gurukule niccam, jogavam uvahanavam.

Piyamkare piyamvai, se sikkham laddhumarihai. (175)

He who always resides with the preceptor, practising meditation and austerities, is pleasant in action and sweet in speech such a person is fit to receive education. (175)

Jaha diva divasayam, paippae so ya dippae divo.

Divasama ayaria, dippamti param ca divemti. (176)

A lamp lights hundreds of other lamps and yet remains lighted; so are the Acaryas who like a lamp enlighten others and continue to remain enlightened themselves. (176)

15. Atmasutra

Precepts On Soul

Uttamagunana dhamam, savvadavvana uttamam davvam.

Taccana param taccam, jivam janeha nicchauyado. (177)

Know for certain that the soul is the home of excellent virtues, the best among the substances and the highest reality among the realities. (177)

Jiva havanti tiviha, bahirappa taha ya antarappa ya.

Paramappa vi ya duviha, arahamta taha ya siddha ya. (178)

The Jivas (souls) are of three kinds: (1) the extrovert soul, (2) the introvert soul and (3) the supreme soul. The supreme soul are of two kinds: (i) the Arhats (the worthy souls) and (ii) the Siddhas (the liberated). (178)

Akkhani bahirappa, amtarappa hu appasamkappo.

Kamakalmka-vimukko, paramappa bhannae devo. (179)

He, who is led by his senses is extrovert or Bahiratma and he who exercises self discretion (i.e. not guided by external factors) is introvet or Antaratma. The self who is liberated from the pollution of the Karmas is paramatma. (179)

Sasarira arahamta, kevalananena muniya-sayalattha.

Nanasarira siddha, savvuttama-sukkha-sampatta. (180)

The Arhats are those who know all the objects by their Omniscience and have human bodies, the Siddhas are those who are encdowed with the highest bliss and possessed of a body in the form of knowledge. (180)

Aruhavi antarappa, bahirappo chandiuna tivihena.

Jhaijjai paramappa, uvaittham, Jinavarindehim. (181)

Lord Jinesvara has said "relinquishing the extrovert attitude by uyour mind, speech and body realise the antaratma and contemplate on the supreme soul (paramatma)". (181)

Caugaibhavasambhamanam, jaijaramarana-royasoka ya.

Samthana samhanana, savve jivassa no santi. (182)

Transmigration within the four species of living beings, birgh, old-age, death, disease, sorrow, a family, a place of birth, a status in the scheme of Jivasthanas, a status in the scheme of marganasthanas none of these (really) belongs to a soul. (182)

Vannarasagandhaphasa, thipumsanavunsayadi-pajjaya.

Samthana samhanana. savve jivassa no santi. (183)

The soul has no colour; no taste, no smell, no touch, no gender like male, female or neuter; no bodily form and no bone-structure. (183)

Ede savve bhava, vavaharanayam paducca bhanida hu.

Savve siddhasahava, suddhanaya samsidi jiva. (184)

All these states of beings are said from the empirical point of view. From the real point of view, all souls including the mundane souls are perfect in nature. (184)

Arasamaruvamagandham, avvattam cedanagunamasaddam.

Jana alingaggahanam, jivamanidditthasamthanam. (185)

Know that in fact the soul is devoid of taste, form smell and sex. It is indescribable and possessed of consciousness, it is not amenable to inferential cognition, and is devoid of bodily structure. (185)

Niddando niddando, nimmamo nikkalo niralambo.

Nirago niddoso, nimmudho nibbhayo appa. (186)

The pure soul is free from activities of thought, speech and body. He is independent, infallible and fearless. He is also free from mineness, attachement and delusion. (186)

Niggantho nirago, nissallo sayaladosanimmukko.

Nikkamo nikkoho, nimmano nimmado appa. (187)

The pure soul is free from complexes, attachment, blemishes, desire, anger, pride, lust and all other kinds of defects. (187)

Navi hodi appamatto, na pamatto janao du jo bhavo.

Evam bhananti suddham, nao jo so u so ceva. (188)

The state of pure knowership is neither vigilant nor non-vigilant. (because vigilant means absence of passions and non-vigilant means presence of passion ). The knower self is called pure, because it is only knower and nothing else. (188)

Naham deho na mano, na ceva vani na karanam tesim.

Katta na na karayida, anumanta neva kattinam. (189)

The soul is neither the body, nor the mind nor the speech, nor their cause. Nor is he doer, nor the cause of action nor the approver of action. (189)

Ko nama bhanijja buho, naum savve paraie bhave.

Majjhaminam ti ya vayanam, jananto appayam suddham. (190)

After knowing that the pure soul is different from everything else, is there any wise man who says "this is mine"? (190)

Ahamikko khalu suddho, nimmamao nanadamsanasamaggo.

Tamhi thio taccitto, savve ee khayam nemi. (191)

I am alone, really pure and free from attachment. I have the faculties of apprehension and of comprehension. Being steadfast in concentrating the real nature of self I discount all those forms that are alien to me. (191)

16. Moksamargasutra

Precepts On The Path Of Liberation

Maggo maggaphalam ti ya, duviham jinasasane samakkhadam.

Maggo khalu sammattam maggaphalam hoi nivvanam. (192)

"The path" and the "result of (follwing) the path" these two things have been proclaimed in the discipline preached by the Jinas. Really `right faith' is the path and liberation is the result. (192)

Damsanananacarittani, mokkhamaggo tti sevidavvani.

Sadhuhi idam bhanidam, tehim du bandho va mokkho va. (193)

The faith, the knowledge and the conduct together constitute the path of liberation; this is the pathe to be followed. The saints have said that if it is followed in the right way it will lead to liberation and otherwise it will lead to bondage. (193)

Annanado nani, jadi mannadi suddhasampaogado.

Aavadi tti dukkhamokkham, parasamayarado havadi jivo. (194)

If a wise person ignorantly considers that by doing pure (i.e., religious) performance he will be free from sorrow then he is the follower of an alien view, i.e., wrong faith. (194)

Avdasamidiguttio, silatavam jinavarehi pannattam.

Kuvvanto vi abhavvo, annani micchaditthi du. 195)

An abhavya Jiva (a soul inherently incapable of attaining liberation), even if he observes the five vows, the five types of vigilence, the three fold self-control, the code of morality and the various modes of austerities as laid down by the Jina, lacks right understanding and possesses wrong faith. (195)

Nicchayavavaharasaruvam, jo rayanattayam na janai so.

Je kirai tam miccha-ruvam savvam jinuddittham. (196)

It is preached by the Jina that all the actions of a person who does not know the three jewels from the empirical and real points of view, are wrong. (196)

Saddahadi ya pattedi ya, rocedi ya taha puno ya phasedi.

Dhammam bhoganimittam, na du so kammakkhayanimittam. (197)

An abhavya Jiva, even if he develops faith in the religion, has confidence in it has a liking for it and performs it, does all this for the sake of attaining some worldly enjoyment and not for the sake of annihilating his karmas. (197)

Suhaparinamo punnam, asuho pava tti bhaniyamannesu.

Parinamo nanagado, dukkhakkhayakaranam samaye. (198)

An auspicious disposition towards worldly gain secures merit (punya) while an inauspicious disposition towards worldly gain acquires sin (papa) but one, who remains undisturbed by alien things and enjoys one's own pure nature, can put an end to one's misery. (198)

Punnam pi jo samicchadi, samsaro tena ighido hodi.

Punnam sugaihedum, punnakhaeneva nivvanam. (199)

He who aspires for merit, i.e. worldly well being, aspires for life in this mundane world; merit (punya) is capable of securing a pleasant state of existence; but it is cessation of merits (punya Karma) only that leads to liberation. (199)

Kammamasuham kusilam, suhakammam cavi jana va susilam.

Kaha tam hodi susilam, jam samsaram pavesedi. (200)

Know that an inauspicious Karma (results in) misery while an auspicious Karma in (worldly) happiness; but how can it be said that auspicious Karma results in happiness when it leads to mundane existence? (200)

Sovanniyam pi niyalam, bandhadi kalayasam pi jaha purisam.

Bandhadi evam jivam, suhamasuham va kadam kammam. (201)

Just as fetter whether made of iron or gold binds a person similarly Karma whether auspicious (punya) or inauspicious (Papa) binds the soul. (201)

Tamha du kusilehim ya, rayam ma kunah ma va samsaggam.

Sahino hi vinaso, kusilasamsaggarayena. (202)

Therefore, do not develop attachment for or association with either of them. One loses one's freedom by attachment to or association with what is evil. (202)

Varam vayatavehi saggo, ma dukkham hou nirai iyarehim.

Chayatavatthiyanam, labbhai bohi na bhavvanua. (203)

Though it is better to attain heaven by observing vows and penances than to suffer misery in hell by doing evil. There is great difference between one who stands in shade and the ohter standing in the sun. (203)

Khayaramaramanuya-karanjali-malahim ca santhuya viula.

Cakkahararayalacchi, labbhai bohi na bhavvanua. (204)

Through merit (punya karma) one may attain cakravarti-hood (i.e. supreme kingship) where great honour is bestowed on one by the Vidyadharas (demigods), gods and men through praising with folded hands and offering of garlands, but certainly he will not attain the right understanding braised by a bhavya (i.e., soul fit for salvation) (204)

Tattha thicca jahathanam, jakkha aukkhae cuya.

Uventi manusam jonim, sedasamge'bhijayae. (205)

The men of merit (punyatma) after enjoying his divine status in heaven at the end of his life span will be born as a human being with ten types of worldly enjoyment. (205)

Bhocca manussae bhoe, appadiruve ahauyam.

Puvvam visuddhasaddhamme, kevalam bohi bujjhiya.

Caurangam dullajham matta, samjamam padivajjiya.

Tavasa dhuyakammamse, siddhe havai sasae. (206 & 207)

After having experienced for the entire life incomparable enjoyments appropriate to human beings one attains the ritght-understanding that leads to emancipation on account of the religious performances undertaken by one in one's earlier births. Having realized that four things (viz.human birth, listening to scriptures, having faith in scriptures, approprate practical endeavour) are difficult to attain, one observes self-restraint and having annihilated one's past karmans through penance, one becomes for ever a soul emancipated. (206 & 207)

17. Ratnatrayasutra

Precepts On Three Jewels

(A) Vyavahara-Ratnatraya

The three jewels understood from the stand-point of vyavahara-naya (practical view-point).

Dhammadisaddahanam, sammattam nanamangapuvvagadam.

Cittha tavamsi cariyha, vavaharo mokkhamaggo tti. (209)

To have faith in the existence of (substances like) dharma etc. is right faith, to have acquaintance with the texts called Anga and Purva is right knowledge, to perserve in the performance of penance is right conduct. These three constitute the pathway-to-emancipation understood from the standpoint vyavahara-naya. (208)

Nanena janai bhave, damsanena ya saddahe.

Carittena niginhai, tavena parisujjhai. (209)

One understands by his (right) knowledge the nature of substances, develops belief in them by his (right) faith and controls himself by his (right) conduct and purifies his soul by penance (i.e., austerities). (209)

Nanam carittahinam, limgaggahanam ca damsanvihinam.

Samjamahinam ca tavam, jo carai niratthayam tassa. (210)

Knowledge without right conduct, acceptance of the asceticism without right faith and observance of austerities without self-control are all futile. (210)

Nadamsanissa nanam, nanena vina na humti caranaguna.

Agunissa natthi mokkho, natthi amokkhassa nivvanam. (211)

Without right faith, there cannot be right knowledge; without right knowledge, there cannot be right conduct; without right conduct, there cannot be release from Karmas; without release of Karmas there cannot be nirvana (salvation). (211)

Hayam nanam kiyahinam, haya annanao kiya.

Pasamto pamgulo daddho, dhavamano ya andhao. (212)

Right knowledge is of no use in the absence of right conduct, action is of no use in the absence of right knowledge. Certainly, in the case of conflagration the lame man burns down even if capable of seeing while the blind man burns down even if capable of running away. (212)

Samjoasiddhii phalam vayanti, na jhu egacakkena raho paydi.

Andho ya pamgu ya vane samicca, te sampautta nagaram pavittha. (213)

The desired result is attained when there is a harmony between right knowledge and right conduct, for a chariot does not move by one wheel. This is like a lame man and a blind man come together in a forest and manage to reach the town with the help of one another. (213)

(B) Niscaya-Ratnatraya

The three jewels understood from the standpoint of niscaya-naya (real view-point.)

Sammaddamsanananam, eso lahadi tti navari vavadesam.

Savvanayapakkharahido, bhanido jo so samayasaro. (214)

The self is characterised by right faith and right knowledge is merely an assertion (by vyavaharanaya). In reality what transcends all points of view is said to be the Self (Samayasara) (214)

Damsanananacarittani, sevidavvani sahuna niccam.

Tani puna jana tinni vi, appanam ceva nicchayado. (215)

From practical point of view faith, knowledge and conduct should always be cherished by saints. But they must know that from real point of view these three are the self. (215)

Nicchayanayena bhanido, tihi tehim samahido hu jo appa.

Na kunadi kimci vi annam, na muyadi so mokkhamaggo tti. (216)

It is said from the real point of view that, the soul who comprises all the three together; and does not act otherwise or depart from this even in the slightest degree, follows the path of Liberation. (216)

Appa appammi rao, sammaitthi havei phudu jivo.

Janai tam sannanam, caradiha carittamaggo tti. (217)

Right faith means a soul engrossed in itself; Right knowledge is knowledge of the real (nature of) the sould; Right conduct consists in faithful pursuit of that path. (217)

Aya hu maham nane, aya me damsane caritte ya.

Aya paccakkhane, aya me samjame joge. (218)

Certainly, my soul is my right knowledge, my right faith, my right conduct, my renunciation of evil acts, my self-restraint and my meditation. (218)

18. Samyag-Darsana-Sutra

Precepts Of Right Faith

(A) Vyavahara-Samyaktava : Niscya-Samyaktva

Sammattarayanasaram, mokkhamaharukkhamulamidi bhaniyam.

Tam janijjai nicchaya-vavaharasaruvadobheyam. (219)

Right Faith is the core of the three jewels; it is the root of the great tree of liberation; it has to be understood from two point of views-real point of view (Niscaya-naya) and empirical point of view (vyavaharanaya). (219

Jivadi saddahanam, sammattam jinavarehim pannattam.

Vavahara nicchayado, appa nam havai sammattam. (220)

Lord Jina has said that from the empirical point of view, Right Faith is faith in the existence of the existence of the soul and the other principles (Tattvas), from the real point of view, the soul itself is Right Faith. (220)

Jam monam tam sammam, jam sammam tamiha hoi monam.

Nicchayao iyarassa u, sammam sammattaheu vi. (221)

From real point of view true monkhood constitutes righteousness and righteousness constitutes true monkhood. But from the practical point of view, the causes of righteousness are called Right Faith itself. (221)

Sammattavirahiya nam, sutthu vi uggam tavam caranta nam.

Na lahanti vohilaham, avi vasasahassakodihim. (222)

Those persons who are devoid of Right Faith will not obtain Right Knowledge, even if they practise severe penance for a thousand crores of years. (222)

Damsanabhattha bhattha, damsanabhatthassa natthi nivvanam.

Sijjhamti cariyabhattha, damsanabhattha na sijjhamti. (223)

Those who have renouncecd Right Faith are deprived persons. There is no liberation for a person devoid of Right Faith. Those who have renounced Right Conduct may attain liberation but not those who have renounced Right Faith. (223)

Damsanasuddho suddho damsanasuddho lahei nivvanam.

Damsanvihina puriso, na lahai tam icchiyam laham. (224)

He who has Right Faith is certainly pure; he who is possessed of Right Faith attains liberation. A person devoid of Ritht Faith does not attain the desired result (i.e. liberation). (224)

Sammattassa ya lambho, telokkassa ya havejja jo lambho.

Sammaddamsanalambho, varam khu telokkalambhado. (225)

If on the one hand there be the attainment of right faith and on the other the attainment of (mastery over) all the three world regions, then the former attainment is preferable to the latter. (225)

Kim bahuna bhanienam, je siddha naravara gae kale.

Sijjhihimti je vi bhaviya, tam janai sammamahappam. (226)

What is the use of saying more; it is due to the magnanimity of Right Faith that the great personage and the Bhavya (those worthy of attaininig emancipation) have attained liberation in the past and will do so in future. (226)

Jaha salilena na lippai, kamalinipattam sahavapayadie.

Taha bhavena na lippai, kasayavisaehim sappuriso. (227)

Just as it is on account of its very nature that a lotusleaf remains untouched by water, similarly a righteous person remains really un-affected by passions and by the objects of sensiuous enjoyment. (227)

Uvabhogamimidiyehim, davvanamacedananamidaranam.

Jam kunadi sammaditthi, tam savvam nijjaranimittam. (228)

Whatever use of living or non-living objects, a amn of Right Faith may make through his senses, is all for getting release from the Karmas. (228)

Sevamto vi na sevai, asevamano vi sevago koi.

Pagaranacettha kassa vi, na ya payarano tti so hoi. (229)

A man of Right Faith even when enjoying (an object), does not enjoy (it); while another person enjoys (it) even when ge is not enjoying (it). A person acting in a drama does not in fact become transformed into that character. A right believer always thinks of his soul and remains unaffected by what goes on around him. (229)

Na kamabhoga samayam uvemti, na yavi bhoga vigaim uvemti.

Je tappaosi ya pariggahi ya, so tesu moha vigaim uvei. (230)

The objects of enjoyment of senses do not produce either equanimity or perversion. He who has attachment or aversion for objects becomes perverted (while enjoying them) due to his delusion. (230)

(B) Samyagdarsana-Anga

Essential requisites of Right Faith

Nissamkiya nikkamkhiya nivvitigiccha amudhaditthi ya.

Uvabuha thirikarane, vacchalla pabhavane attha. (231)

The eight essential requisites of Right Faith are: absence of doubt, absence of longing, absence of contempt, absence of confusion, absence of belief in heretical sects, stabilization, affection and exaltation. (231)

Sammaditthi jiva, nissamka homti nibbhaya tena.

Sattabhayavippamukka, jamha tamha du nissamka. (232)

The persons possessed of Right Faith are free from doubts and are therefore fearless. Because of their freedom from seven fears, they are free from doubts. (232)

(Note:- The seven fears are: fear of life on earth, fear of next life, fear of being unprotected, fear of absence of control, fear of pain, fear of accident and fear of death.)

Jo du na karedi kamkham, kammapjhalesu taha savvadhammesu.

So nikkamkho ceda, sammaditthi muneyavvo. (233)

A person who has no longing for the fruits of Karmas and for all objects or any of the properties of a thing is possessed of Right Faith, with a mind free from any longing. (233)

No sakkiyamicchai na puyam, na vi ya vandanagam kuo passamsam?

Se samjae suvvae tavassi, sahie ayagavesae sa bhikkhu. (234)

he who desires no honour, no worship, no salutation even, how will he desire praise? He who has self-control, observes the vows correctly, practises penance and seeks to know the true nature of the soul is the real monk. (234)

Khai-puya-laham, sakkaraim kimicchase joi.

Icchasi jai paraloyam, tehim kim tujjha paraloye. (235)

Oh monk, if you desire that bliss of the other world, why do you hanker after fame, worship, enjoyment and honour in this world? Of what use are they to you in the next world? (235)

Jo na karedi juguppam, ceda savvesimeva dhammanam.

So khalu nivvidigiccho, sammaditthi muneyavvo. (236)

He who does not exhibit contempt or disgust towards any of the things, is said to be the right believer without any contempt or disgust. (236)

Jo havai asammudho, ceda sadditthi savvabhavesu.

So khalu amudhaditthi, sammaditthi muneyavvo. (237)

He who is completely devoid of delusion as to the nature of things is certainly understood to be the non-deluded right-believer. (237)

Nanenam damsanenam ca, carittenam taheva ya.

Khantie muttie, vaddhamano bhavahi ya. (238)

May you prosper with the aid of (right) knowledge, (right) faith and (right) conduct as also forgiveness and freedom from bondage (of Karma). (238)

No chadae no vi ya lusajja, manam na sevejja pagasanam ca.

Na yavi panne parihasa kujja, na ya siyavada viyagarejja. (239)

The wise man should not conceal the meaning of a scriptural text nor should he distort it; he should not harbour pride or a tendency to self-display; he should not make fun of anyone or bestow words of blessing on anyone. (239)

Jattheva pase kai duppauttam, kaena vaya adu manasenam.

Tattheva dhiro padisaharejja, ainnao khippamivakkhalinam. (240)

The wise man, whenever he comes across an occasion for some wrong doing on the part of body, speech or mind, should withdraw himself there from, just as a horse of good pedigree is brought to the right track by means of rein. (240)

Tinno hu si annavam maham, kim puna citthasi firamagao.

Abhitura param gamittae, samayam goyama! ma pamayae. (241)

Oh Gautama, when you have crossed over the big ocean, why then do you come to a stop near the shore? Make naste to go across, be not complacent even for a moment. (241)

Jo dhammiesu bhatto, anucaranam kunadi paramasaddhae.

Piyavayanam jampamto, vacchallam tassa bhavvassa. (242)

The bhavya person, who is full of devotion for religious personages, follows them with a feeling of great faith, and utters loveable words, is possessed of affection. (242)

Dhammakahakahanena ya, bahirajogehim cavi anavajje.

Dhammo pahavidavvo, jivesu dayanukampae. (243)

The radiance of religion should be spread by narration of religious stories, by performance of dispassionate external austerities and by showing mercy and compassion towards living beings. (243)

Pavayani dhammakahi, vai nemittio tavassi ya.

Vijja siddho ya kavi, attheva pabhavaga bhaniya. (244)

One who holds relligious discourse, one who narrates religious stories, one who holds discussions with rivals, one who reads omens, one who performs penance one who is learned, one who is possessed of miraculous powers, one who is a poet, these eight types of person undertake propagation of religion. (244)

19. Samyagjnanasutra

Precepts On Right Knowledge

Socca janai kallanam, socca janai pavagam

Ubhayam pi janae socca, jam cheyam tam samayare. (245)

After listening to scriptures, a person comes to know what is good and what is sinful, having thus known through listening one ought to perform what leads to welfare. (245)

Nana nattie puno, damsanatavaniyamasamjame thicca.

Viharai visujjhamano, javajjivam pi nikkampo. (246)

Again, under the influence of his (scriptural) knowledge, he becomes firm in his faith, meditation, observance of vows and self-restraint, and lives a life of purity throughout his lifetime without any wavering. (246)

Jaha jaha suyamogahai, aisayarasapasarasamjuyamapuvvam.

Taha taha palhai muni, navanavasamvegasamddhao. (247)

As a monk continues to master the scriptures with extra-ordinary devotion and unbounded interest, he experiences supreme bliss with renewed taith accompanied by dispassion. (247)

Sui jaha sasutta, na nassai kayavarammi padia vi.

Jivo vi taha sasutto, na nassai gao vi samsare. (248)

A needle with a thread (in it) does not get lost even when it falls in a heap of rubbish, so a person endowed with scriptureal knowledge does not lose his self, even if involved in transmigratory cycle. (248)

Sammattarayanabhattha, jananta bahuvihaim satthaim.

Arahanavirahiya, bhamamti tattheva tattheva. (249)

Those who have renounced the jewel of right faith will continue to wander in different states of mundane existence, as they are devoid of proper devotions to virtuous qualities, even though they may be knowing the various scriptures. (249)

paramanumittayam pi hu, rayadinam tu vijjade jassa.

Na vi so janadi, appanayam tu savvagamadharo vi.

Appanamayanamto, anappayam cavi so ayanamto.

Kaha hodi sammaditthi, jivajive ayanamto. (250 & 251)

A person, who has in him even an iota of attachment, though he may be knowing all the scriptures, will not understand the nature of the soul, He who does not know the (nature of) soul, will not know the non-soul also. How can a person not knowing the soul and the non-soul, become a person having right faith? (250 & 251)

Jena taccam vibujjhejja, jena cittam nirujjhadi.

Jena atta visujjhejja, tam nanam jinasasane. (252)

According to the teachings of Jina, knowledge is that which helps to understand the truth, controls the mind and purifies the soul. (252)

Jena raga virajjejja, jena seesu rajjadi.

Jena mitti pabhavejja, tam nanam jinasasane. (253)

According to the teachings of Jina, it is through knowledge that ties of attachment are severed, attraction towards auspiciousness is developed and the feelings of friendship are strengthened. (253)

Jo passadi appanam, abaddhaputtham anannamavisesam.

Apadesasuttamajjham, passadi jinasasanam savvam. (254)

He only knows the whole doctrine of Jina, who knows the soul, unbound by karmic matter, different from everything else, devoid of all particularities and well described in the scriptures. (254)

Jo appanam janadi, asui-sariradu taccado bhinnam.

Janaga-ruva-saruvam, so sattham janade savvam. (255)

He who knows that the self is wholly different from an impure body and possesses cognizership as its own form knows the entire body of scriptures. (255)

Suddham tu viyanamto, suddham cevappayam lahai jivo.

Janamto du asuddham, asuddhamevappayam lahai. (256)

One who knows soul as pure oneself attains a pure self. But who contemplates the soul as having impure nature becomes himself impure. (256)

Je ajjhattham janai, se bahiya janai.

Je bahiya janai, se ajjhattham janai. (257)

He who knows the internal, knows the external and he who knows the external, knows the internal. (257)

Je egam janai, se savvam janai.

Je savvam janai, se egam janai. (258)

He who knows the one (the self) knows everything else; he who knows all things, knows the one (the self). (258)

Edamhi rado niccam, samtuttho hohi niccamedamhi.

Edena hohi titto, hohidi tuha uttamam sokkham. (259)

Be you always engrossed in pure knowledge; be you ever satisfied in it, be contented with it; you will get supreme happiness therefrom. (259)

Jo janadi arahamtam, davvattagunattapajjayattehim.

So janadi appanam, moho khalu jadi tassa layam. (260)

He who knows the Arhat from the view-points of substance, attributes and modifications, knows also the pure soul; his delusion will surely come to an end. (260)

Laddhunam nihim ekko, tassa phalam anuhavei sujanattem.

Taha nani nananihim, bhumjei, caittu paratattim. (261)

Just as one getting hold of a treasure consumes it in a gentlemanly fashion, similarly the wise man, getting hold of the treasure of knowledge, enjoys it ignoring all pleasure derived from anything else. (261)

20.Samyakcaritrasutra

Precepts On Right Conduct

(A) Vyavahara-caritra

Practical view-point

Vavaharanayacaritte, vavaharanayassa hodi tavacaranam.

Nicchayanayacaritte, tavacaranam hodi nicchayado. (262)

Right Conduct from the practical view-point is to practice austerities from practical view point. Right Conduct from the real view-point is to observe austerities from the real view-point. (262)

Asuhado vinivitti, suhe pavitti ya jana carittam.

Vadasamidiguttiruvam, vavaharanaya du jinabhaniyam. (263)

Know that Right Cunduct consists in desisting from inauspicious activity and engaging in auspicious activity. Jina has ordained that conduct from the practical point of view consists in the observance of vows, acts of carefulness (Samiti) and of control (gupti). (263)

Suyananammi vi jivo, vattamto so na paunati mokkham.

Jo tavasamjamamaie, joge na caei vodhum je. (264)

A person, even possessing scriptural knowledge will not attain emancipation if he is not able to observe strictly the activities of austerity and self-control. (264)