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  Stoppage And Shedding of Karma
   
Shri Pujyapada  (From SARVARTHASIDDHI) 
  The nature of Stoppage And Shedding of Karma described in SARVARTHASIDDHI (Chapter IX). 

आस्त्रवनिरोधः संवरः |1|
Asravanirodhah samvarah
1. The obstruction of influx is stoppage (samvara).

स गुप्तिसमितिधर्मानुप्रेक्षापरीषहजयचारित्रैः |2|
Sa guptisamitidharmanupreksaparisahajayachritraih
2. Stoppage (is effected) by control, carefulness, virtue, contemplation, conquest by endurance and conduct.

तपसा निर्जरा च |3|
Tapasa nirjara ca
3. By penance (austerity) dissociation also.

सम्यग्योगनिग्रहो गुप्तिः |4|
Samyagyoganigraho guptih
4. Curbing activity well is control (gupti).

ईर्याभाषैषणादाननिक्षेपोत्सर्गाः समितयः |5|
Iryabhasaisanadananiksepotsargah samitayah
5. Walking, speech, eating, lifting and laying down and depositing waste products constitute the fivefold regulation of activities. 

उत्तमक्षमामामार्दवार्जवसत्यशौचसंयमतपस्त्यागाकिञ्चन्यब्रह्म-
चर्याणि धर्मः |6|
Uttamaksamamardavarjavasatyasaucasamyamatapastyaga- kincanyabrahmacaryani dharmah
6. Supreme    forbearance,    modesty,    straight     forwardness,     purity, truthfulness,  self-restraint,  austerity, renunciation, non-attachment and celibacy constitute virtue or duty.

अनित्याशरणसंसारै कत्वान्यत्वाशुच्यास्रवसंवरनिर्जरालोक-
बोधिदुर्लभधर्मस्वाख्यातत्त्वानुचिन्तनमनुप्रेक्षाः |7|
Anityasaranasamsaraikatvanyatvasucyasravasamvaranir-
jaralokabodhidurlabhadharmasvakhyatattvanucintanam-anupreksah
7. Reflection is meditating on transistorizes, helplessness, transmigration, loneliness,   distinctness,  impurity,   influx,   stoppage,   dissociation   the universe, rarity of  enlightenment and the truth proclaimed by religion.

मार्गाच्यवननिर्जरार्थ परिषोढव्याः परीषहाः |8|
Margacyavananirjartham parisodhavyah parisahah
8. The  afflictions  are  to be endured so as not to swerve from the path of stoppage of karmas and for the sake of dissociation of karmas.

क्षुत्पिपासाशीतोष्णदंशमशकनाग्न्यारतिस्त्रीचर्यानिषद्याशय्याक्रोशवध-
याचनाऽलाभरोगतृणस्पर्शमलसत्कारपुरस्कारप्रज्ञाज्ञानादर्शनानि |9|
Ksutpipasasitosnadamsamasakanagnyaratistricaryanisadya-
sayyarkosavadhayacanalabharogatrnasparsamalasatkara- puraskaraprajnajnanadarsanani
9. 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 honor (good as well as bad reception),  (conceit of)   learning,  despair  or uneasiness arising from ignorance and lack of faith (are the twenty-two hardships).

सूक्ष्मसाम्परायच्छद्मस्थवीतरागयोश्चतुर्दश |10|
Suksmasamparayacchadmasthavitaragaoscaturdasa
10. Fourteen   afflictions   occur   in the  case of the saints in the tenth and twelfth stages.

एकादश जिने   |11|
Ekaddasa jine
11. Eleven afflictions occur to the Omniscient Jina.

बादरसाम्परायें सर्वे |12|
Badarasamparaye sarve
12. All the afflictions arise in the case of the ascetic with gross passions.

ज्ञानावरणे प्रज्ञाज्ञाने |13|
Jnanavarane prajnajnane
13. Extraordinary learning and ignorance are caused by knowledge-covering karmas.

दर्शनमोहान्तराययोरदर्शनालाभौ |14|
Darsanamohantarayayoradarsanalabhau
14. Misbelief and lack of gain are caused  by  faith-deluding and obstructive karmas.

चारित्रमोहे नाग्न्यारतिस्त्रीनिषद्याक्रोशयाचनासत्कारपुरस्काराः |15|
Caritramohe nagnyaratistrinisadyakrosayacanasatkarapuraskarah
15. (The afflictions of)   nakedness,   absence   of   pleasures,  woman, sitting  posture, reproach, begging and reverence and honor are caused by conduct- deluding karmas. 

वेदनीये शेषाः |16|
Vedaniya sesah
16. The other afflictions are caused by feeling karmas.

एकादयो भाज्या युगपदेकस्मिन्नेकोनविंशतिः |17|
Ekadayo bhajya yugapadekasminnekonavimsatih
17. The afflictions can occur simultaneously from one to nineteen.

सामायिकच्छेदोपस्थापनापरिहारविशुद्धिसूक्ष्मसाम्पराययथा-
ख्यातमिति चारित्रम् |18|
Samayikacchedopasthapanapariharavisuddhisuksma- samparayayathakhyatamiti caritram
18. Equanimity,  reinitiating, purity of non-injury, slight passion and perfect conduct are the five kinds of conduct.

अनशनावमौदर्यवृत्तिपरिसंख्यानरसपरित्यागविविक्तशय्यासनकाय-
क्लेशाबाह्यं तपः |19|
Anasanavamaudaryavrttiparisamkhyanarasaparityaga- viviktasayyasanakayaklesa bahyam tapah
19. (The external austerities are) fasting, reduced diet, special restrictions for begging  food,  giving up stimulating and delicious dished, lonely habitation and mortification of the body.

प्रायश्चित्तविनयवैयावृत्त्यस्वाध्यायव्युत्सर्गध्यानान्युत्तरम् |20|
Prayascittavinayavaiyavrttyasvadhyayavyutsargadhyananyuttaram
20. Expiation,  reverence,  service,  study,  renunciation  and  meditation  are the internal austerities.

नवचतुर्दशपञ्चद्विभेदा यथाकक्रम प्राग्ध्यानात् |21|
Navacaturdasapancadvibheda yathakraman pragdhyanat
21. Prior  to   meditation   these  are  of  nine,   four,   ten, five and two kinds respectively.

आलोचनप्रतिक्रमणतदुभयविवेकव्युत्सर्गतपश्छेदपरिहारोपस्थापनाः |22|
Alocanapratikramanatadubhayavivekavyutsargatapa- schedapariharopasthapanah
22. Confession,  repentance,  both, discrimination, giving un attachment to the body, penance, suspension, expulsion and reinitiation,

ज्ञानदर्शनचारित्रोपचाराः |23|
Jnanadarsanacaritropacarah
23. Reverence to knowledge, faith, conduct and the custom of homage.

आचार्योपाध्यायतपस्विशैक्षग्लानगणकुलसंघसाधुमनोज्ञानाम् |24|
Acaryopadhyayatapasvisaksasaglanaganakulasamgasadhu- manojnanam
24. Respectful service to the Head (acarya), the preceptor, the ascetic, the disciple,  the  ailing,  the  congregation of aged saints, the congregation of  disciples   of   a   come-on   teacher,   the  congregation  of  the four orders 
(of monks,  nuns,  laymen  and  laywomen),  the long-standing ascetic and  the saint of high reputation.   

वाचनापृच्छनानुप्रेक्षाम्नायधर्मोपदेशाः |25| 
Vacanaprcchananupreksamnayadharmopadesah
25. Teaching, questioning, reflection, recitation and preaching.

बाह्याभ्यन्तरोपध्योः |26|
Bahyabhyantaropadhyoh
26. Giving up external and internal attachments.

उत्तमसंहननस्यैकाग्रचिन्तानिरोधो ध्यानमान्तर्मुहूर्तात् |27|
Uttamasamhananasyaikagracintanirodho dhyanamantar-  muhurat
27. Concentration   of   thought   on   one   particular   object is meditation. In  the  case  of a person with the best physical structure or constitution it extends up to one muhurta.

आर्तरौद्रधर्म्यशुक्लानि |28|
Artaraudradharmyasuklani
28. The  painful  (sorrowwful),  the  cruel,  the  virtuous (righteous) and the  pure.

परे मोक्षहेतू |29|
Pare moksahetu
29. The last two are the causes of liberation.

आर्तममनोज्ञस्य सम्प्रयोगे तद्विप्रयोगाय स्मृतिसमन्वाहारः |30|
Artamamanojnasya samprayoge tadviprayogaya smritisa- manvaharah
30. On the contact of disagreeable  objects, thinking again and again their removal is the first kind of sorrowful concentration.

विपरीतं मनोज्ञस्य |31|
Vipritam manojnasya
31. The contrary in the case of agreeable objects.

वेदनायाश्च |32|
Vedanayasca
32. In the case of suffering from pain also.

निदानं च |33|
Nidanam ca
33. The wish for enjoyment also.

तदविरतदेशविरतप्रमत्तसंयतानाम् |34|
Tadaviratadesaviratapramattasamyatanam
34. These  occur  in  the case of laymen with and without small vows and non-vigilant ascetics.

हिंसाऽनृतस्तेयविषयसंरक्षणेभ्यो रौद्रमविरतदेशविरतयोः |35|
Himsanrtasteyavisayasamraksanebhyo raudramavirata- desaviratayoh
35. Cruel   concentration    relating    to    injury,    untruth,    stealing and  safeguarding   of   possessions   occurs   in the case of  laymen with and  without partial vows.

आज्ञापायविपाकसंस्थानविचयाय धर्म्यम् |36|
Ajnapayavipakasamsthanavicaya dharmyam
36. The  contemplation  of  objects  of  revelation, misfortune or calamity,  fruition  of   karmas   and   the   structure   of   the  universe   is    virtuous  concentration.

शुक्ले चाद्ये पूर्वविदः |37|
Sukle cadye purvavidah
37. The  first  two  types of  pure  concentration are attained by the saints  well-versed in the purvas.

परे केवलिनः |38|
Pare kevalinah
38. The last two arise in the omniscients. 

पृथक्त्वैकत्ववितर्कसूक्ष्मक्रियाप्रतिपातिव्युपरतक्रियानिवर्तीनि |39|
Prthaktvaikatvavitarkasuksmariyapratipativyuparatakriyanivartini
39. (The four types of pure concentration are) that of different, scriptural,  shifting,  that   of   the  single scriptural, that of subtle activity and that of  complete destruction of activity. 

त्रेकयोगकाययोगायोगानाम् |40|
Tryekayogakayogayoganam
40. Of three activities, one activity, bodily activity and no activity.

एकाश्रये सवितर्कवीचारे पूर्वे |41|
Ekasraye savitarkavicare purve
41. The first two types are based on one substratum and are based on one substratum and are associated with scriptural knowledge and shifting.

अवीचारं द्वितीयम् |42|
Avicaram dvitiyam
42. The second type is free from shifting. 

वितर्कः श्रुतम् |43|
Vitarkah srutam
43. Vitarka is scriptural knowledge.

वीचारोऽर्थव्यञ्जनयोगसंक्रान्ति |44|
Vicaro(a)rthavyanjanayogasamkrantih
44. Vicara is shifting with regard to objects, words and activities.

सम्यग्दृष्टिश्रावकविरतानन्तवियोजकदर्शनमोहक्षपकोपशमकोपशान्तमोह-
क्षपकक्षीणमोहजिनाः क्रमशोऽसंख्येयगुणनिर्जराः |45|
Samyagdrstisravakaviratanantaviyojakadarsanamohksapa-
kopasamakopasantamohaksapakasinamohajinah kramaso (a)samkhyeyagunanirjarah
45. 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 passions 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).  

पुलाकबकुशकुशीलनिर्ग्रन्थस्नातका निर्ग्रन्थाः |46|
Pulakabakusakusilanirgrgranthasnataka nirgranthah
46. Pulaka, Bakusa, Kusila, Nirgrantha and Snataka are  the  passionless saints.

संयमश्रुतप्रतिसेवनातीर्थलिंगलेश्योपपादस्थानविकल्पतः साध्याः |47|
Samyamasrutapratisevanatirthangalesyopapadasthana- vikalpatah sadhyah
47. They  are  fit to be described (differentiated) on the basis of differences in   self-restraint,   scriptural    knowledge,   transgression,   the   period   of  Tirthamkara, the sign, the coloration, birth and the state or condition.
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