Acharya Uma Swami              

                    Asravanirodhah sanvarah

                 _The obstruction of influx is stoppage (sanvara)

   

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Sa gupti-samiti-dharmanupreksha-parishahajaya-charitraih

_Stoppage is effected by control, carefulness, virtue, meditation about self etc., conquest over afflictions by endurance and conduct.

   

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Tapasa nirjara cha

_Penance (austerity) results in stoppage and dissociation.

   

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Samyagyoganigraho guptih

_Stopping activity of the mind, speach and body without desire for material gains or fame is called control of mind, speach and body.

  bZ;kZ&Hkk”kS”k.kknkufu{ksiksRlxkZ%lfer;%AA 5AA

Iryabhashaishanadananikshepotsargah samitayah

_Iryasamity (to inspect ground in front while walking), Bhashasamity (to speak words which are beneficial, moderate, lovable, undoubtful, not to cause passions, not in conflict with the religion), Aishnasamity (to have pure food without any defects/short comings), Adan-Nikshepansamity (to carefully place, lite or handle everything) and Utsargasamity (to discharge stool, urin etc. at a lifeless place) are fivefold regulation of activities.

   

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Uttamakshama-mardavarjava-satya- shaucha-

sanyama-tapastyagakinchanya-brahmacharyani dharmah

_Supreme forbearance, modesty, straightforwardness, purity, truthfulness, self-restraint, austerity, renunciation, non-attach-ment and celibacy constitute virtue or duty.

   

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Anityasharana-sansarai-katvanyatvashuchyashrava-

sainwara-nirjara-loka-bodhidurlabha-dharma-

svakhya-tattvanucintanamanupreksah

_Reflection is meditating on transitoriness, helplessness, trans-migration, loneliness, distinctness, impurity, influx, stoppage, dissocia-tion, the universe, rarity of enlighten-ment and the truth proclaimed by religion.

   

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Margachyavana-nirjarartham

 parisodhavyah parisahah

_The afflictions or hardships (22 types) are to be endured so as not to swerve from the path of stoppage of karmas and for the sake of dissociation of karmas.

   

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Kshutpipasa-shitoshna-danshamashaka-

nagnyarati-stri-charya-nishadya-shayyakrosha-

vadha-yachana-(a)labha-roga-trnasparsha-mala-

satkara-puraskara-pragyagyanadarshanani

_Hunger, thirst, cold, heat, insect-bites, nakedness, absence of pleasures, women, pain arising from roaming, discomfort of postures, uncomfortable couch, scolding, injury, begging, lack of gain, illness, pain inflicted by blades of grass, dirt, reverence and honour (good as well as bad reception), arrogance of learning, despair or uneasiness arising from ignorance and lack of faith are the twenty-two afflictions or hardships.

 

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Sukshmasamparaya-chhadmastha-vitaraga-yoshchaturdasha

_There are fourteen stages of transmigratory soul. Fourteen afflictions occur in the case of the saints in the tenth and twelth stages. These are hunger, thirst, cold, heat, insect bite, pain arising from roaming, uncomfortable couch, injury, lack of gain, illness, pain inflicted by blades of grass, dirt, arrogance of learning and despair or uneasiness arising from ignorance.

   

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Ekadasha jine

_From the point of pleasant feeling producing karmas eleven affictions with the exception of lack of gain, arrogance of learning and despair or uneasiness arising from ignorance described in the previous sutra, occur to the Omniscient Jina. However, in the absence of deluding karmas, these afflictions are ineffective as far as Omniscient Jina is concerned.

   

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Badarasamparaye sarve

_All the affictions arise in the case of the ascetic with gross passions in sixth to nineth stage.

   

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Gyanavarane pragyagyane

_Arrogance of learning and ignorance are caused by knowledge-covering karmas.

   

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Darshana-mohantarayayora-darshanalabhau

_Lack of faith and lack of gain are caused by faith-deluding and obstructive karmas.

   

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 ;kpuk&lRdkj&iqjLdkjk%AA 15AA

Charitramohe nagnyarati-stri-

nishadyakrosha-yachana-satkara-puraskarah

_The affiction of naked-ness, absence of pleasures, women, discomfort of postures, scolding, begging and reverence and honour are caused by conduct-deluding karmas.

   

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Vedaniye sheshah

_The other afflictions are caused by feeling producing karmas.  

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_A maximum of nineteen afflictions can occur simultaneously since one out of cold and heat and one out of pain arising from roaming, discomfort of postures and uncomfortable couch can occur at a time.

   

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Samayikachchhedopasthapana-pariharavishuddhi-

sukshma-samparaya-yathakhyatamiti charitram

_Equanimity, reinitiation in case of failure to keep the vow by taking to the vow again after penance, purity of non-injury, slight passion for greed and subsidence or dissociation of deluding karmas are the five kinds of conduct.

   

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Anashanavamaudarya-vrttiparisankhyana-rasaparityaga-

viviktashayyasana-kayaklesha bahyam tapah

_The external austerities are fasting, reduced diet, special restrictions while accepting food from a household, giving up stimulating and delicious dishes, lonely habitation and mortification of the body.

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Prayashchitta-vinaya-vaiyavrttya-svadhyaya-vyutsarga-dhyananyuttaram

_Expiation, reverence, service to ascetic, study, renunciation and meditation are the internal austerities.

   

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Navachaturdashapanchadvibheda yathakramam pragdhyanat

_These are of nine, four ten, five and two kinds of expiation, reverence, service, study and renunciation respectively.

   

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Alochana-pratikramanatadubhaya-viveka-vyutsarga-

tapashchheda-pariharopasthapanah

_Confession, repentance, combination of confession and repentence, discretion, giving up attachment to the body, penance, suspension, expulsion and reinitia-tion are the nine types of expiation.

   

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Gyanadarshana-charitropacharah

_Reverence to knowledge, faith, conduct and the custom of homage are the four kinds of reverence.

   

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Acharyopadhyaya-tapasvi-shaiksha-glana-gana-

kula-sangha-sadhu-manogyanam

_Respectful service to the Head (acharya), the preceptor, the ascetic, the disciple, the ailing ascetic, the congregation of aged saints, the congregation of disciples of a common teacher, the congregation of the four orders (of ascetic, nuns, laymen and laywomen), the long-standing ascetic and the ascetic of high reputation are the ten kinds of service.

   

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Vachana-prchchhananuprekshamnaya-dharmopadeshah

_Teaching, questioning, reflection, recitation and preaching are the five types of study.

   

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Bahyabhyantaropadhyoh

_Giving up external and internal attachments are two types of renunications.

   

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Uttama-sanhananasyaikagra-chintanirodho dhyana-mantarmuhurtat

_Concentration of thought on one particular object is medi-tation. In the case of a person with the best physical structure or constitution it extends up to one muhurta.  

 

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Arta-raudra-dharmya-shuklani

_The painful (sorrowful), the cruel, the virtuous (righteous) and the pure are the four types of meditation.

   

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Pare mokshahetu

_The last two (the virtuous and the pure) are the causes of liberation.

   

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Artamamanogyasya samprayoge tadviprayogaya smrti-samanvaharah

_Upon receipt of a harmful object, thinking again and again for its removal is the first kind of sorrowful meditation.

   

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Viparitam manogyasya

_Upon loss of a favourable object, thinking again and again for its repossession is the second kind of sorrowful meditation.

   

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Vedanayashcha

_In the case of suffering from pain thinking continuously for its removal is the third type of sorrowful meditation.

   

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Nidanam cha

_Thinking about fulfilment of the wishes for enjoyment 

is the fourth sorrowful meditation.

   

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Tadaviratadeshavirata-pramatta-sanyatanam

_These sorrowful meditations occur in the case of laymen with and without small vows and non-vigilant ascetics.

   

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Hinsanrta-steya-vishaya-sanrakshanebhyo raudramavirata-deshaviratayoh

_Cruel meditation relating to injury, untruth, stealing and safeguarding of possessions occurs in the case of laymen with and without partial vows.

   

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Agyapaya-vipaka-sansthana-vichayaya dharmyam

_The virtous meditation are of four types - concentration on realities (tattva) through pramana and naya, ways and means to help living beings to take the right belief, knowledge and conduct, fruition of karmas and the reasons thereof, and state of universe.

   

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Shukle chadye purvavidah

_The first two types of pure meditation are attained by the saints well-versed in the purvas, the Shrutkevali.

   

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Pare kevalinah

_The last two types of pure meditation arise in the omniscients.

   

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Prthaktvaikatvavitarka-sukshma-kriya-

pratipati-vyuparatakriyanivartini

_The four types of pure concentration are that of many substances through the activity of mind, speach and body, that of one substance through the activity of mind, speach and body, that of subtle activity and that of complete destruction of activity.

   

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Tryekayogakayayogayoganam

_These four types of pure concentrations are achieved by those having all the three activities (the mind, the speach and the body), one activity, body activity and no activity respectively.

   

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Ekashraye savitarkavichare purve

_The first two types are based on one substratum and are associated with scriptural knowle-dge and shifting.

   

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Avicharam dvitiyam

_The second type is free from shifting.

   

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Vitarkah shrutam

_Vitarka is scriptural knowledge through reasoning.

   

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Vicharo(a)rthavyanjanayoga-samkrantih

_Vichara is shifting with regard to objects, words and activities.

   

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Samyagdrshti-shravaka-viratananta-viyojaka-

darshanamoha-kshapakopashama-kopashantamoha-

kshapaka-kshinamohajinah kramasho (a)sankhyeyagunanirjarah

_The dissociation of karmas increases innumerable-fold from stage to stage in the ten stages of the right believer, the householder with partial vows, the ascetic with great vows, the separator of the passion leading to infinite births, the destroyer of faith-deluding karmas, the suppressor of conduct-deluding karmas, the saint with quiescent passions, the destroyer of delusion, the saint with destroyed delusion and the spiritual victor (Jina).

   

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Pulaka-bakusha-kushila-nirgrantha-snataka nirgranthah

_Pulakah (observes primary vows, but lapses sometimes), Bakusha (observes primary vows perfectly, but cares adornment of the body and implements), Kushila (observes primary vows perfectly, but lapses in secondary vows or has controlled all passions except the gleaming ones), Nirgrantha (will attain omniscience within Antarmuhurta) and Snataka (Omniscient-Kevali) are the passionless saints.

   

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Sanyama-shruta-pratisevana-tirtha-linga-

leshyo-papada-sthanavikalpatah sadhyah

_The saints are to be described (differentiated) on the basis of differences in self-restraint, scriptural knowledge, transgression, the period of Tirthankara, the sign, the thought colouration, birth and the place.