Sudam Me Aussanto

Muni Dharam
Sudam me aaussanto! Iha khalu samnen bhayvadaa mahadi – mahaaveeren mahaa – kassaven savvanhunaa savvlogadarisinaa sadevaasur–manussass loyass aagadi–gadi– chavano vavaadam bandham mokkham iddhim, thhindim judim anubhaagam takkam kalam mano–maansiyam bhootam kayam padiseviyam aadikammam aruh–kammam savvloye savvjeeve savvbhaave savvam samam jaanantaa passantaa viharmaanen samnaanam panchmahavvdaani raaibhoyanveraman–chhattani sabhaavnaani samaug-padaani sauttar–padaani sammam dhammam uvdesidaani |

O long lived Bhavyas! The Kashyap gotriya (An exogamous sub-division of a caste group) great Jain austere saint (Shraman), Bhagwan, omniscient, omni-seer, the last Teerthankara Mahti Mahaveer, knowing and seeing in the course of his movement the Gati<ref>Coming (Taking birth) from other place (life-course/Gati)</ref>, Agati<ref>Leaving for other place</ref>, Chyavan<ref>Deviation from right path</ref>, birth<ref>Taking birth</ref>, Karma-bondage<ref>Bondage of Karma</ref>, salvation<ref>Salvation</ref>, supernatural power<ref>Supernatural powers of Chakravarti and Soudharm Indra, etc.</ref>, span of life<ref>Span of life</ref>, splendor<ref>Splendour</ref>, intensity of karmic fruition<ref>The capability of fruition of Karma</ref>, science of logic<ref>Science of Logic</ref>, 72 arts<ref.72 arts or mathematics</ref>, the state of mind<ref> State of mind of others</ref>, others mental gestures<ref>Gesture of mind</ref>, self-experienced works in the past<ref>Earlier experienced work</ref>, self- performed works in the past<ref>Works performed in the past</ref>, period of repentance<ref>Period of repentence</ref>, six fundamental duties of mundane life as introduced by Lord Rishabh Deva<ref>Asi (weapon), Masi (Accountancy), Krishi (Agriculture), etc. professions initiated in the beginning of Karmabhoomi</ref>, Aroohkarma<ref.Activities on Natural Islands, Ocean, etc.</ref>, etc. of celestial beings, Asuras (Demons), humans including all other living beings along with their thought activities and all modes of life simultaneously found in the universe measuring 343 Raju, has delivered religious sermons about sixth minor vow of renunciation of eating at night- and concordant five major vows for Jain saints accompanied by twenty five observations (contemplations) for the sake of strengthening the vows, eight Matrika verse lines five Samiti & three Gupti) which serve as protector to save Muni from attachment, aversion, delusion etc., sins/evils and other secondary virtues of the soul, That I have heard in the resonant preaching (Divya Dhawani) of Lord Arihanta Mahaveer.

Twenty Eight Moolguna

(Twenty Eight Basic Virtues of Muni)

Vad–samidindiya-rodho locho aavaasaya machel–manhaanam |
Khidisayan madantvanam thidibhoyan-meybhattam cha ||1||
Yede khalu moolguna samanaanam jinvarehim pannattaa |
Yetath pamaadkadaado ayichaaraado niyatto hum ||2||
Chhedovattavanam hodu majjham |

Five major vows, five Samiti, (Carefulness in daily routine), five kinds of sensual control, plucking of hair of head and moustache, observation of six essentials, nudity, renunciation of bath, sleeping on the earth, non-cleaning of teeth, taking food in standing posture only once in a day, the Jinendra Deva told these 28 basic virtues for Muni (Shramana). Faults appended to these virtues due to negligence may become false and I may be re-established in auspicious dispositions i.e., My Chhedosthapna may occur.

Twenty Five Observations (Contemplations)

Chooliyam tu pavakkhaami bhaavanaa panchvinsadee |
Panch panch anunnaadaa ekkekkamhi mahavvade ||1||

To ponder over expressed and unexpressed meaning is Chulika, I tell meaning of that. There are twenty five observations of that which have been accepted five in each vow.||1|

Mangutto vachigutto iriya-kaaysanyado |
Yesanaa-samidi-sanjutto padhmam vadmassido ||2||

I associate with self control by mind, self control by speech, ready in averting grieves of living beings by the body while moving and observe carefulness in taking food. Else where these have been described as observations, but here the person associated with observations has been described who being inseparable from observations is virtually observation as the vow of non-violence remains pure only of the person associated with all the observations.||2||

Akohano aloho ya, bhay-hass-vivvajjido |
Anuveechi-bhass kuslo, vidiyam vadamassido ||3||

I may be free from anger, greed, fear, laughter/jest and may have skill in speaking conformable to scriptures.||3||

Adehanam bhaavanam chaavi, uggaham ya pariggahe |
Santuttho bhattpaanesu, tidiyam vadmassido ||4||

I become ready in observing five observances of the third, the non-stealing vow, these observations are- ‘Adehan’ i.e., what body I got by my bonded Karamas that only is my wealth and not any other possession, I adopt/like such observation. Here from ‘Pirsodaradi’, etc. sentence, the Hindi alphabet ‘Dh’ being elided, the word ‘Adehdhan’ has become ‘Adehan’. Precisely, the impurity and transitory- ness etc. observances exist in the body, I also contemplate them, I accept detachment from possessions, I become wholly contented with ordinary food and drinks etc., I become greedless in this respect. The one who observes these observances his third vow is pure.||4||

Itthikaha itthisansagga-haas- khed paloyane |
Niyamammi thhido niyatto ya, chauttham vadmassido ||5||

I take refuge of the fourth major vow of complete continence i.e. detachment from copulation. Because I am steady in the resolve to renounce all activities destructive to celibacy, I become completely detached from listening to passionate tales of women, contact and any dealing with women as well as fun and laughter with them, playing with and looking beautiful face etc., organs of women with attachment. The fourth major vow becomes pure by these observations.||5||

Sachhittachitt-davvesu, bajjhambbhamtresu ya |
parigghaado virdo, panchamam vadmassido ||6||

Taking shelter of the fifth major vow the characteristic of which is renunciation of possessions, I become detached from male & maid servants etc., animate substances and from clothes, ornaments, etc., external substances and knowledge-obscuring etc.,internal substances and also from home, field, etc., other possessions. Thus who observes these five observations, his vow of renunciation of possessions is decidedly pure. (All these five vows are in the form of pledge as it has been said that the self imposed restrictions/ restraint accepted with solemn resolve is called vow.||6||

Dhidimanto khamaajutto, jhaanjog-paritthido |
Parisaaanuram dentto, uttamam vadmassido ||7||

Only that is called dependent on the best vow (Pledge) who is steadfast and completely contented and free from all worldly desires and of the world hereafter, is associated with forbearance, is engrossed in the meditation controlling the activities of mind, speech & body from all sides and endures afflictions.||7||

Jo saaro savvsaaresu, so saaro ess goyam |
Saaram jhaananti naamen, savvam buddhehim desidam ||8||

Among all things found in the world the substantial are vows and O Gautam! Among vows is meditation because all enlightened omniscient have told meditation as substantial by the name of ‘Saram Dhyanam’ i.e., only the meditation is substantial.||8||

Ichhedaani panchmahavvayaani raaibhoynaado veramanchhatthaani sabhaavanaani samaaugga-padaani sauttar-padaani sammam dhhamam anupaalaitta samnaa bhayvantaa nigganthaadoaon sijhhanti bujhhanti muchchanti pariniyanti savvdukkhaan-mantam karenti parivijjaananti<ref>Quoted from Paakshik Pratikraman</ref> |

Thus five vows and renunciation of ‘eating-at-night’ named sixth vow accompanied by eight Matrikayen (five Samiti & three Gupti) together with secondary virtues are great concordant religion, following them the Shraman (Jain saints) get attainment of self-soul i.e., position of Siddha by their nudity, become Buddha (enlightened) with the prudence to differentiate between acceptable and useless, become liberated, get across the transmigration, conclude all grieves and get final emancipation (salvation).
Thus the seventh chapter of Shri Gautam Gandhar Vani completes.

Padikkmaami Bhante

Padikkmaami bhante! Ekke bhaave anaachaare, vesu raaydosesu, teesu dandesu, teesu gutteesu, teesu gaarvesu, chausu kasaaesu, chausu sannaasu, panchsu mahavvayesu, panchsu samideesu chhasu jeevanikaayesu, chhasu aavaasyesu, sattsu bhayesu, atthsu mayesu, navasu bambhchergutteesu, dasvihesu samandhammesu, eyaarasvihesu uvaasaypadimaasu, vaarasvihesu, bhikkhupadimaasu, terasvihesu kiriyaatthanesu, chaudasvihesu bhoodgaamesu, pannarasvihesu pamaayathaanesu.

Oh Lord, I honestly confess my faults with repentance for the following.
One misconduct, two attachment-aversion, three Garva (pride), four passions, five Samiti (carefulness), six Jeevnikaya (six kinds of mobile & non-mobile living beings), seven kinds of fears (of death, pain, non-protection, etc.),eight arrogances, nine Brahmcharya Gupti (nine kinds of fence for the protection of celibacy),ten kinds of virtues of Muni & Shravak (forbearance, modesty, etc.) eleven Pratima of Shravak (eleven stages of spiritual development), twelve Bhikshu Pratima (twelve kinds of extremely difficult resolutions of Muni who has undertaken Sallekhna), thirteen types of Kriyasthan (five salutation to Lord Jinendra, six essentials, to pronounce Nissahi, Nissahi, Nissahi while entering temple and Assahi, Assahi, Assahi while leaving the temple), fourteen kinds of Bhootgram, fifteen kinds of Pramaad sthaan (four non-religious tales, four passions, five senses, one love and one sleep).

Solasvihesu pavaynyesu, sattarasvihesu asanjmesu, athharasvihesu asamparaayesu, unveesaaye naahajjhaanesu<ref>On the basis of Pratikraman Granthtrayee</ref>, veesaaye asamaahitthaanesu, ekkveesaaye sablesu, baaveesaye pareesahesu, teveesaaye suddaydajjhaanesu, chauveesaaye arihantesu, panveesaaye bhaavnaasu, panveesaaye kiriyatthaanesu, chavveesaaye pudhveesu, sattaaveesaaye angaargunesu, atthaveesaaye aayaarkappesu, yeunateesaaye paavasuttpasangesu, teesaaye mohanyeeyathaanesu.

Sixteen kinds of Pravachan (sermons/preaching), seventeen kinds of non-restraint (i.e restraint of senses, restraint of six types of mobile & non-mobile living beings etc.), eighteen kinds of Asampraya (influx with non-passion, i.e. Iiryapath Aasrav), nineteen kinds of Naathodhayayan (tales of Teerthankara & Gandhar and answers of Gandhar, etc.), twenty Asamaadhisthaan (inappropriate places of meditation), twenty one Sabalkriya, twenty two kinds of Parishah (afflictions), twenty three types of Sutrakratadhyayan (i.e. reverence to right knowledge and behavioural conduct, religion, etc. scriptural knowledge) twenty four Arihanta (Omniscient-Teerthankara), twenty five Bhavnaayen (observations for safeguarding major vows of Muni), twenty five Kriyaasthaan (right belief false belief, Iriyapath Parigraha Apratyakhyaan Kriya, etc.), twenty six earth, twenty seven Angaargun (Gyanaachaar etc. 5 Aachaar, 10 right virtues (forbearance, modesty etc.)and twelve penances, twenty eight Aachaarkalpa i.e. stableness in Gyaanaachar, etc., five conducts by self and to instruct disciples for the same together with observation of five Samiti & three Gupti, etc. without transgressions, twenty nine Paapsutra Prasang (sinful contexts of four instinctive desires, three Leshya i.e. Passion-stained soul’s activity, controlled by five senses, painful & cruel concentration, attachment-aversion-delusion, false belief etc. ignorance unnecessary passions, to install kiln of bricks, five sins, etc.),thirty Mohniyasthaan (places of delusion).

Ekkatteesaaye kammvivaayesu, batteesaaye jinovyesesu, tettisaaye achchaasandaaye, sankheven jeevaanam achhaasandaaye, ajeevaanam achchaasandaaye, naanass achchaasandaaye, dansancass achchaasandaaye, charittass achchaasandaaye, tavass achchaasandaaye, veeriyass achchaasandaaye, tam savvam puvvam duchchariyam garhaami.

Thirty one Karamavipaak (Karmic fruition), thirty two Jinopdesh (preaching of Lord Jina), thirty three types of disregard for knowledge etc.), in brief gross disregard for living beings, gross disregard for non-livings/inanimate, great disregard for knowledge, gross disregard for perception, great disregard for spiritual power, whatever wicked attempt I might have committed in all of them by mind, by speech and by body in the past i.e. which is worth observing, I did not observe them, whatever were non-worthy to be observed, I observed all those wicked misconduct in the presence of others. Oh! Alas! I committed wicked acts. I confess all of them with repentance.

Aagaameseeyesu pachchupannam ikkantam padikkamaami, anaagayam pachchakkhaami, agarhiyam garhaami, anindiyam nindaami, anaalochiyam aalochemi, aaraahanmabbhutthemi, viraahanam padikkamaami itth me jo koi devasio (raaio) aichaaro anaachaaro tass michhaa me dukkadam<ref>Quoted from Daivasik Pratikraman</ref> |

I refute my presently committed misconduct at the spot through expiatory recital, also renounce misconducts in future, whatever misconduct I committed in the past by imprudence and did not confess them, now I confess them, of which I did not condemn with self -reproach, now I condemn them, of which I did not criticize earlier, now I criticize them. I perform ritual activity of Gem’s-trio; also perform penitential retreat for dishonouring Gem’s-trio.

Whatever transgression etc., violation in observing vows in the day, in the night, all those my misdeeds related to those transgressions may become false. Thus I refute all those faults appended to above worth-doing religious performances, non-worthy religious performances through expiatory recital/repentance.
Thus the eighth chapter of Shri Gautam Gandhar Vaani completes.