Navya Kammagantha v4: Karmagrantha Part 4 (Jain eLibrary no. 090242)

28 Sri Devendra Sari-composed 'Shadshiti'-another name for the Karmagranth Part- Four (Published on the 75th Diksha Jayanti of Acharya Samrat Pujya Shri 1008 Shri Anand Rishi Ji Maharaj) Explainer Pandit Sukhlal Ji Sanghvi Former Professor-Banaras Hindu University Publisher: Shri Bardhaman Sthanakwasi Jain Dhamic Shiksha Samiti, Badot (Meerut) 250 611

We are extremely delighted to present this illuminating treatise on Karma to the readers, as this Karmagranth Mata, whose commentator is the revered Shri P. Tho Sukhlalji Sanghvi, has been unavailable for a long time. To fill this gap, our organization decided to publish all six parts of the Karmagranth. Subsequently, with the cooperation of many helpful brothers, this important task was also completed so that the thirst for knowledge of the Karma principles could be quenched. We heartily congratulate the officials and members of the Shri Varshman Jain Poleevelinik, Badaut, for the publication of this present Karmagranth, which becomes mandatory to read after reading the third Karmagranth, and after reading this, it becomes easy to understand the Panchasangrah and Kammapayari etc. texts. They have published this book at their own expense on the auspicious occasion of the 88th birth anniversary of the most revered Acharya Samrat Pujya Gurudev Shree Shree 1008 Shri Anand Rishiji Maharaj and presented their devotion to the Acharya Dev. The inspiration of Shri Vakil Chandji Jan, the treasurer, is the main reason for the publication of this fourth Karmagranth. He has also shown his religious spirit by working tirelessly in getting this book printed and published. Due to the publication after a long time and the non-availability of error-free literature, it is possible that there may be errors in printing. We apologize for this. Suggestions for improvement and corrections are always welcome for future editions. With thanks, Sincerely, Falaash Chand An President, Shri Varshman Jain Dhaarmik Shiksha Samiti Badaut (Meerut) 25061

Subject | Name Sangati Outline of the Introduction. 4 + PRA * Ancient and Modern Fourth Karmagrantha Fourth Karmagramya and Agama Panchasangraha and Gommatasar Subject Introduction Special Form Similarity of Janadarsana with Darshanantara of Gunasthanaka THA Thoughts related to Yoga The Mevas of Yoga and their Basis ...... ● —1I 417 Yoga Upaya and Yogavasar in Gunasthanas Explanation of words like Purva Seva etc. Yoga-born Vibhutis Buddhist Shastra-based thought like Gunasthan ... - 1+1 + * 4417 .... Bridge. 1 Re 3 4 f. 10 ś 45 4e 46 52 5.3 보

Table of Contents. Subject. Mangal and the subject of the living being's Anādi, etc. subjects explained... Subjects of less pride [1] Jiva-sthāna-Adhikāra... Jiva-sthāna in Jiva-sthānas, in Guṇa-sthāna Jiva-sthānas, in Yoga-sthāna Jiva- sthānas, in Upayoga... Jiva-sthānas in Leṇyā-Bandha, etc. First Adhikāra, Appendix, Appendix "Ka", Appendix "Na", Appendix "", Appendix "", Appendix "", Appendix "" [2] Mārgāṇa-sthāna-Adhikāra, Mārgāṇa's Mūla Med... Mārgāṇas explained... Mārgāṇa-sthāna's Aṣānta Mer

Subject The nature of the veils of the Gatimaganga, the nature of the veils of the Ganga The nature of the veils of the Kasyamargna, the nature of the veils of the Yogamargna, the nature of the veils of the Ganga The nature of the veils of the Kasyamargna, the nature of the veils of the Janamargna, the nature of the veils of the Samyamaatra Vanamargna, the nature of the veils of the Shyamargna, the nature of the veils of the Madhyasya Margna, the nature of the veils of the Sampadamargna The nature of the veils of the Margna The place of the Jivas in the Margna The nature of the veils of the Baharsaganga The place of the Gunas in the Sagaras, the nature of the veils of the Manoyoga in the Margangas : The nature of the veils of the Vachanayoga, the nature of the veils of the Kayayoga, the consideration of Yoga in the Margna The use of the Margna, the Lehapa in the Margna - The fewness and manyness of the Margna, the fewness and manyness of the Gatimagna 444 2) i : ... ... 74. - www 140 ... ... -44 ! 724 . ... .. 03 A ... 4. ... 37 :: 440 : : : ... E A ... : ⠀ : ... Irr .~. 340 140 ... wa 3 42 50 52 52 보글 55 56 57 52 6 65 ክን 67 80 安い Et 2 EX 105 115 115

Subject Page The Minor Importance of Imniya and Kaya-Margana, the Minor Importance of Yoga and Bev-Margana, the Minor Importance of Kshan, Shan, Samyama and Darshan-Margana The Minor Importance of Leshya, etc., the Five Margans, Appendix to the Second Right Appendix "J" ... Appendix "S" ... Appendix "" ... Appendix "" Appendix "" Appendix " Appendix " Appendix "" Appendix "V" ... Appendix "" ... [ 3 ] The Right of Gunasyan ... Some Thoughts on the Principle of Use in the Gunasthans, in the Jovasthan Gunasthans, in the Yoga Gunasthans "" Lesha and Bandha-Hetu in the Gunasthans _... 172 Answers to Bandha-Hetus, the Original Bandha-Hetus in the Bhava and Gunasthans 175 The Original Bandha-Hetus of One Hundred and Twenty Prakrutis as Far as Possible .'' 179

(4) Subject Page 206 200 A brief and detailed description of the Gunasthana ... ... 181 Bandha in Gunasthana ... Existence in Gunasthana and Udayana in Uvay Gunasthana .. Alpa Bahutva in Gunasthana ... Six Mavs and their Mev Karma and the feelings of Ajiva Pratyas like Dharmaastikaaya etc. 204 Mal Maya in Gunasthana ... Consideration of number 208 Mev-Pramaev of number ... The nature of the three Mevs of number ... 2016 Names and evidence of Pasya ... ... 210 Method of filling etc. of Palmas ... 212 Use of mustard-filled Palmas 217 The nature of Asankhyata and Ananta 218 Regarding the Mevos of Asankhyata and Ananta, the views of Karmagnumpika, Satiyaadhikarya ... Appendix "P" Appendix "F" Appendix "" Appendix No. 1 Appendix No. 2 Appendix No. 3 240 221 227

The fourth Karma Granth is Mala. SANSARSHAN The soul, through its association with the Gunasthana, becomes entangled in the cycle of birth and death. What is the nature of this entanglement? (1) Here, in the realm of happiness and sorrow, the soul experiences the four states of existence: birth, existence, decay, and death. (2) In the state of non-existence, the soul is first in the state of non- existence. In the state of existence, the soul is in the state of existence. The soul, through its association with the Gunasthana, becomes entangled in the cycle of birth and death. (3) The soul, through its association with the Gunasthana, becomes entangled in the cycle of birth and death. (4) The soul, through its association with the Gunasthana, becomes entangled in the cycle of birth and death. (5) The soul, through its association with the Gunasthana, becomes entangled in the cycle of birth and death. (6) The soul, through its association with the Gunasthana, becomes entangled in the cycle of birth and death. (7) The soul, through its association with the Gunasthana, becomes entangled in the cycle of birth and death. (8) The soul, through its association with the Gunasthana, becomes entangled in the cycle of birth and death. (9) The soul, through its association with the Gunasthana, becomes entangled in the cycle of birth and death. (10)

Translation: 2 E ||10|| ||12|| ||13|| The path of the Suras (heavenly beings) and Naras (humans) leads to Niryaya (hell), due to the Upanivis (attachments) of the Kkayas (bodies). The Bhujal (earth), Jal (water), Anil (air), and Van (fire) are like the Manav (human) Panat (body), which is constantly changing. The Narini (human) is Nipu (skilled) in Kasaya (passions), Koham (anger), Mayamaya (illusion), and Lomat (greed). The Maddamu (pride) and Himana (jealousy) are like Kevala (absolute) Vihangama (birds) that are Isusua (always) Anath (without a home) and Sagara (ocean) Samaichek (always seeking) Sar (shelter) Ihar (here). The Rasuh (taste) Ayaves (of the senses) Jayajaya (always conquer). The Achakkho (blind) Kevaladansan (who sees only the absolute) Anagara (without a home) Kinna (what) Nila (blue) Kahu (says), Teu (that) Pamha (for us) Ya (this) Sukka (dry) Mandiyara (desert). Vegakhaiguv (quickly) Sammi (together) Chhami (we) Sasa (will) Sana (always) Sanniyare (be) Ahare (in the) Yera (world) Meya (like) Suranaray (heavenly beings) Vibhag (separated) Isusua (always) Hiduge (in the) Sammatati (agreement) Paha (see), Sukkas (dry) Jhos (heat) Sagin (with) Tamasan (darkness) Apjjaaju (will not be born), Nare (humans) Sabayara (all) Apjja (will not be born) Tekae (take). Thavara (permanent) Igidi (this) Padma (lotus) Chad (on) Bar (many) Asanti (unpeaceful) Dubigale (in the two worlds) Das (ten) Charam (extremes) Tase (like) Ajaya (unconquerable) Haragati (path of destruction) Irit (in) Sukasa (happiness) Yaduana (will not be) Ane (there). Patil (in the) Nabhavier (future) Achalun (immovable) Pumicchhi (earth) Sache (with) Vi (also) Pajani (know) Kevalayug (the age of the absolute) Sanjayam (with control) Manna (mind) Nanavesam (with knowledge) Mana (mind) Mose (will be). Pan (but) Charan (feet) Pajja (will be) Vayane (in the) Tiya (three) Chha (six) Va (or) Pajjier (will be) Chakkhum (eyes). ||17|| Srina (hear) Narani (humans) Didi (this) Charam (extreme) Va (or) Anahare (without food) Bu (be) Sanni (always) Chha (be) Apja (will not be born). Te (that) Sahuma (all) Ap (without) Vina (without) Sasani (with) Iso (this) Gune (quality) Vucchhan (ask) Etir (from) U (the) Suranare (heavenly beings), Narasanniyani (human beings) Vibhavvata (in the) Si (with) Sache (truth). Igavigala (this world) Bhudagavane (in the earth) Dudu (two) Evam (like this) Gaitsabhavve (will be born). ||16|| Devatika (divine) Kaya (body) Nama (name) Das (ten) Lobhesaj (desire) Ajaya (unconquerable) Buti (intelligence) Anati (without end). ||15.3|| ||16|| ||18|| Baras (twelve) Achakkhu (blind) Iklu (will) Su (be) Padhaya (in the) Ahwai (world) Charam (extreme) Par (beyond). ||20|| Karmagrantha (book of karma) Mag (path) Char (four) —— ||11|| ||14||

Karmagrantha Part Four Verse 253 21. Mananagi sag jayaai, samayache chau dunni pariharae. Kevalagi yo charama jayaah nav mad suohidugae. 22. Ad uvarumi cha bethagi, khaie ikkar micchati rang dete. Sumeth sathaanam tera- jog ahaar sukkaae. 23. Ani padhamadugam, padamatile saasu chch du su satt. Padamantidugajaya, anhaare magganasu guja sacchayaralisas, -cchamosapan vah viudhvyaahara. Uralam misa kamman, im joga kammamahare narainiditsatanu - acchalunaranapuk say sandumame. Sanni chhalesaahargah - bhavamasuohidugae sanve tiritthi ajayasaran - anaag ubalam abhavvamindresu. Terahaaraduguna, te uraladugun suranarae kambaavari ne savijavidug panch iginae. Chh asanti charamavaijuy, te vijayadgun chau vigale kammuralamosavinu man, - vaisamaiyache yach kkhum mananaane. Uralagkammmadam - timammanavai kevaladurgami manairala parihara, risuhumi nabate umisi savibva. Deses biuviduga, kammuralamis ahalaae. 24. Sijanaana naan gan va u. Dassan bar jiyalaknuvoga. Vinu mananaankeval, nav suratiriniryaajaesu tasajoyasukkha-haaranarapan disanibhavi sa. Nayanedharapanlesa, kasaai das kevaladuguna. 25. 26. 27. 28. 29. 30. 31.

Chapter Four of the Karmag̥rantha The two types of Ravyasaṃni, Padmasaṃni and Igibityāvari Acakṣ. The three types of Darśanadurga, Anātimadabhavi Madugaṃ 6.22 Kevalayuge Niyaduṃ, Nava Tyanāṇa Viṇū Khayita Ahalāye. Darśananāṇatigaṃ Be-si Mīti Aññāṇamīsaṃ Taṃ Maṇanāṇacavvajjā, Aṇahāri Tini Darśaṇa ca 'Cadanāṇasaṃ Jōbasa, - Bhavēya Ōhidi ya Do Tēra Tēra Bārasa, Maṇē Kamā Aṭṭha Dṛ ca ca Du Paṇa Titi Kāye, Jiyaguṇajōgōtra Ōgannē Chassu Lēsāsu Saṭṭhāṇaṃ, Egidiasamṇibhudagavaṇēsu. Paumā Cauró Timṇi U. Nārayagigaggipavaṇēsu Ahāyaham Kēvala - Dugi Sukkā Chābi Sēsaṭṭhāṇēsu 1 Naraniraya Dēva Tiriyā, Dhōvā Tu Asaṃkhṇaṃtaguṇā Paṇacatidugidi Yōvā Tinnihiyā Anaguṇā. Tasa Thōva Asaṃkhagī, Bhūjalānila Ahiya Vaṇa Ṇaṃtā Maṇavayaṇakāya Jōgā, Yōṣā Asaṃkhaguṇa Anantaguṇā. Purisā Thōvā Ittho Saṃkhaguṇāvaguṇa Kōvā Māṇī Kōho Māī, Lōhī Ahiya Maganāṇiṇō Yadā. Ōhi Asakhā Masūya. Ahiyasama Asakhā Vibhaṃgā Kēvalīṇō Paṃtaguṇā, Mahasūyaantarāṇi Paṃtaguṇa Sullā. Suhūmā Thōyā Parihāra Saṃkha Alāya Saṃkhaguṇā Chēyasamaīya Saṃkhā Dēsa Avaguṇa Aṃtaguṇa Ajayā Dhōbaasaṃkhadatā Ōhiyaṇa Kēvala Acaflū.

Karma Prabhava Bhaga, Chapter 43-53 Chapter 43: The number of karmas is immeasurable, like the grains of sand on the seashore. They are countless, like the stars in the sky. Chapter 44: The speed of karmas is immense, their power is infinite, and their duration is eternal. They are countless, like the drops of water in the ocean. Chapter 45: Misconduct is the root cause of all suffering. It leads to the accumulation of karmas, which bind us to the cycle of birth and death. Chapter 46: The path of liberation is through right conduct, right knowledge, and right faith. It is a path of self-discipline and self-control. Chapter 47: The path of liberation is not for the weak or the faint of heart. It requires unwavering determination and a deep understanding of the nature of reality. Chapter 48: The path of liberation is a path of wisdom and compassion. It is a path of self-realization and enlightenment. Chapter 49: The path of liberation is a path of peace and harmony. It is a path of liberation from suffering and the attainment of true happiness. Chapter 50: The path of liberation is a path of detachment and non-attachment. It is a path of freedom from the shackles of desire and aversion. Chapter 51: The path of liberation is a path of self-reflection and self-awareness. It is a path of understanding the true nature of the self. Chapter 52: The path of liberation is a path of purification and transformation. It is a path of overcoming the obstacles that stand in the way of enlightenment. Chapter 53: The path of liberation is a path of joy and bliss. It is a path of liberation from the cycle of birth and death and the attainment of eternal peace.

Karmagranth Part Four Verse 54: Fifty-two pages, twenty-seven qualities, sixteen virtues, nine humble, seven without attachment, not even a single iota of arrogance. Verse 55: Fifty-two wrong views, double the number of wrong beliefs, fifty-two wrong desires, without any good karma, three types of wrong views, six types of wrong desires. Verse 56: Wrong views lead to rebirth, wrong karma leads to long life, wrong desires lead to good qualities, twenty-six types of wrong desires lead to happiness. Verse 57: Wrong desires lead to attachment, wrong views lead to wrong beliefs, wrong karma leads to suffering, one type of wrong desire leads to rebirth, two types of wrong desires lead to wrong beliefs. Verse 58: Sixteen types of wrong desires lead to happiness, ten types of wrong desires lead to suffering, without any attachment, without any wrong beliefs, without any wrong karma, without any wrong desires. Verse 59: Seven types of wrong desires lead to rebirth, seven types of wrong desires lead to suffering, seven types of wrong desires lead to wrong beliefs, seven types of wrong desires lead to wrong karma, seven types of wrong desires lead to attachment. Verse 60: Eight types of wrong desires lead to happiness, eight types of wrong desires lead to suffering, eight types of wrong desires lead to wrong beliefs, eight types of wrong desires lead to wrong karma, eight types of wrong desires lead to attachment. Verse 61: Six types of wrong desires lead to happiness, six types of wrong desires lead to suffering, six types of wrong desires lead to wrong beliefs, six types of wrong desires lead to wrong karma, six types of wrong desires lead to attachment. Verse 62: One type of wrong desire leads to happiness, one type of wrong desire leads to suffering, one type of wrong desire leads to wrong beliefs, one type of wrong desire leads to wrong karma, one type of wrong desire leads to attachment. Verse 63: One type of wrong desire leads to happiness, one type of wrong desire leads to suffering, one type of wrong desire leads to wrong beliefs, one type of wrong desire leads to wrong karma, one type of wrong desire leads to attachment. Verse 64: One type of wrong desire leads to happiness, one type of wrong desire leads to suffering, one type of wrong desire leads to wrong beliefs, one type of wrong desire leads to wrong karma, one type of wrong desire leads to attachment.

Karma-grantha Bhaga Bara || 65 || || 66 || The Kevali-jnana (omniscience) arises, the Samyak-darsana (right faith) and Laddhi (psychic powers) are attained. Then the remaining Upayoga (modes of consciousness) are attained, but the Samyak-virati (right conduct) and Apranamata (non-injury) are not attained due to the absence of Siddhatva (perfection). The Samyama-lesa (traces of restraint) and Kasaya-vega (passions) remain. The Mithyatva (false belief) is quickly overcome by the Bhavya (capable of attaining liberation), and the three Caturgati-soka (grief of the four states of existence) and the four Sakhayah (friends) arise due to the rise of Parinama (transformations). The Upasamajnana (knowledge of equanimity) or the four Kevali-parinama-udaya-ksaya (rise, duration and destruction of the omniscient state) are attained. || 67 || In the Ksaya-parinama (state of destruction), the Siddhas (liberated souls) attain the Nara-punya-yoga-upasamasredhika (the ladder of equanimity of human merit). Thus, the Sannivaya (association), Bheda (separation), Vosana (impression) and Asambhavino (impossibility) are overcome, and the Moha (delusion), Misa (hatred) and Chadghata (murder) in the Anukrama (sequence) and Dharma-aparinamika (non- transforming nature of the soul) are abandoned. The Bhava-bandha (bondage of psychic states) and Udaya (rise) are also overcome. || 68 || The remaining (aspects) are... || 70 || || 71 || The four Samayika (equanimous states), three Caturtha (fourth stage of spiritual development), four Bhava (psychic states) and the Panuvasama (equanimity) are attained. The four Ksonapurva (previous lives), three Samiti (carefulness), Samkhyeya (countable) and Asamkhyeya (uncountable) Parittagutta (minor) and Nipajjya (major) are of three types. Even though this is the case, the Jhannam (minimum), Majjuva (medium) and Gurubha (severe) are described, and the Lahusaravijja (light knowledge) is attained. The Jambūdvīpa-pramana (measurement of Jambūdvīpa), Capalla-parupana (description of the unstable), Imapallana-vaddiya-sala (this assembly hall), Padisalama (great assembly hall) and Makkhā (delusion) are described. The Yojana-sahasra (thousand yojanas) in depth, Saveyiyanta (filled) and Sahabharia (accompanied) are the two directions, and thus the Khiviya (thrown) and Nitthahe (placed) in the first (direction). Again, the first thread is filled, and then the same in the other direction. || 74 || Quickly the Salaga-palle (bundle of sticks), like the Salaga-lavana (salt), is thrown. Again, the second and third (directions) are lifted up. || 75 || || 72 || || 73 ||

Karmagranth Part Four Verse 76: "Salute to the Knower. Thus read this book, filled with essence. Write this, for you, the fourth, which is the essence of the universe." Verse 77: "The number of leaves of the palm tree, the number of grains of sand in the ocean, even the number of atoms in the universe, all are less than the number of karmas." Verse 78: "The number of karmas is vast, even the number of atoms in the universe is small compared to it. The number of karmas is vast, like the infinite changes of time." Verse 79: "Multiply the number of atoms in the universe by itself four times, then add the number of moments in time, and even then, you will not reach the number of karmas. The number of karmas is vast, like the ocean, deep and vast." Verse 80: "Even if you count the number of atoms in the universe, the number of moments in time, and the number of karmas, all together, it will still be less than the number of karmas. The number of karmas is vast, like the infinite universe." Verse 81: "The number of karmas is vast, like the infinite space, like the infinite time, like the infinite number of worlds. The number of karmas is vast, like the infinite number of beings." Verse 82: "The number of karmas is vast, like the infinite number of particles in the universe, like the infinite number of moments in time, like the infinite number of beings. The number of karmas is vast, like the infinite number of worlds." Verse 83: "Even if you multiply the number of karmas by itself, you will not reach the number of karmas. The number of karmas is vast, like the infinite universe." Verse 84: "The number of karmas is vast, like the infinite number of beings, like the infinite number of worlds, like the infinite number of moments in time. The number of karmas is vast, like the infinite universe." Verse 85: "The number of karmas is vast, like the infinite number of beings, like the infinite number of worlds, like the infinite number of moments in time. The number of karmas is vast, like the infinite universe." Verse 86: "The number of karmas is vast, like the infinite number of beings, like the infinite number of worlds, like the infinite number of moments in time. The number of karmas is vast, like the infinite universe."

Introduction | ## Name | This chapter is popularly known as the "Fourth Karmapranya," but its real name is "Shadsheetik." It is called "Chauya Farmgranth" because it is the fourth in the six Karmagranths. And the name "Shadsheetik" is assigned because it contains sixty-six original verses. This chapter is also called "Sukma Bichar" because the author has mentioned the phrase "Suhamstah Viyaroh" at the end of the text. Thus, it is clear that all three names of this chapter are meaningful. Although the version published by Shri Bhimso Majik in "Prakaran Ratnakar Chaturth Bhag" from Nirnayasagar Press, Bombay, contains ninety-nine original verses, it is not the original version. Because the three verses that appear in the second, third, and fourth positions in the original version are not actually original, but are the subject- collection verses of this chapter. That is, these verses demonstrate what the main topics are in this chapter and how many other topics are related to each main topic. Therefore, the author has quoted these three verses in his own commentary, but has not taken them as original and has not commented on them.

2 - Sangati Firstly, the subject matter of the Karma Granthas is clear in the Sangati. That is, firstly, the Karma Grantha describes the number of Mula and Uttara Karma Prakritis and their Vipaka. Secondly, the Karma Grantha takes each Gunasthan and describes the number of Bandha, Upay, Udirana, and Sattagata Uttara Prakritis that are possible in it. And thirdly, the Karma Grantha takes each Marganasthan and describes the Bandha ownership of the Uttara Karma Prakritis in relation to the possible Gunasthanas. The third Karma Grantha describes the Bandha ownership in relation to the Gunasthanas in the Marganasthanas, correct. However, the Mula does not independently state anywhere which Gunasthanas are possible in which Marganasthanas and how many. Therefore, the fourth Karma Grantha expounds on this subject and fulfills the aforementioned inquiry. Just as there is an inquiry about the Gunasthanas in the Marganasthanas, there is also an inquiry about the Gunasthanas in the Jivasthanas and the Jivasthanas in the Gunasthanas. Not only that, there is also an inquiry about Yoga, Upayoga, and other subjects in the Bahya Jivasthanas, and about Jodhasthan, Yoga, Upayoga, and other subjects in the Marganasthanas, and about Yoga, Upayoga, and other subjects in the Gunasthanas. The fourth Karma Grantha was composed to fulfill all these inquiries. Therefore, it primarily holds three Adhikaras: Jivasthan, Marganasthan, and Gunasthan. And each Adhikara respectively describes eight, six, and five subjects, which are indicated in the meaning of the first Gatha on page 2 and also in the Sphuta Note through the Sangraha Gathas. Apart from this, there is also a discussion...

In this text, the author has considered both emotions and numbers. It is not a question that, even though it is necessary to expound on the qualities of the *maganga sthana* in accordance with the *sangati* for the third *karma prameya*, why were not many other new topics discussed in this text, just as other topics have been discussed in detail? Because it is impossible to discuss all topics in one text. Therefore, it is up to the author to decide how many and which topics to discuss and in what order. In other words, the author is independent in this matter. No one has the right to interfere in this matter. The ancient and modern *chaturtha karma grantha*, "Shad-shitika", is the common name for both, because the number of verses in both is the same, sixty. However, the modern author has named it "Sookshmanam Vichar", and the ancient author has named it "Agami Vastu Vichar Saar" in the end of the commentary. Just like the modern one, the ancient one also has three main topics: *josa sthana*, *maganga sthana*, and *guna sthana*. The secondary topics are eight, six, and five respectively in the modern one, and the same in the ancient one. Even though the number of verses is the same, the modern one has the special feature that the author has described two more topics in detail by using a concise style of description. The first topic is "emotions" and the second is "numbers". The nature of both is detailed in the modern one and not at all in the ancient one. Apart from this, the topics and *prama* are the same in both the ancient and modern ones. Commentary and notes on the ancient one...

D. Bhak Description, salvation, and auspicious voices are there. Yes, they are like the Gujarati ones on the Nadin, but they are not ancient. For specific information about this relationship, i.e., which interpretations are ancient and which are new, in which language and by whom they were created, one should refer to the table of Karma-related literature at the beginning of the Karmagranth. The fourth Karmagranth and the Agamas, Panchasangrah and Gommatasar. Although some parts of the fourth Karmagranth (such as Gunasthan, etc.) are found described in Vedic and Yogic literature with different names and forms, no specific text of the same category has been found in the literature of both these traditions. Jain literature is divided into the Svetambara and Digambara sects. In the literature of the Svetambara sect, the ancient texts 'Agama' and 'Panchasangrah' are the works of specific scholars, which contain the entire subject matter of the fourth Karmagranth, or rather, the fourth Karmagranth was created based on them. Although the topics in the fourth Karmagranth are described in a particular order, they are not all described in the same order in any one Agama or Panchasangrah; however, almost all of its topics can be found in different parts of different Agamas and Panchasangrahs. This translation provides information about which topic of the fourth Karmagranth is found in which Agama and which part of the Panchasangrah.

This commentary has been provided as much as possible in the context of that subject, so that the practitioners of the present text may know some suitable places of the Agamas and Panchasangraha, and may have the opportunity to understand the differences and special features. It is beneficial for the practitioners of the present text to be introduced to the Agamas and Panchasangraha; because the reason for the glory of those texts is not only their antiquity, but also their subject-depth and clarity of subject. 'Gommatasar' is a well-established text on karma of the Digambara sect, which is available at present. Although it is much later than the Svetambara Agamas and Panchasangraha, yet the subject-description, subject-division and characteristics of each subject are very clear in it. The 'Jivakanda' and 'Karmakanda' of Gommatasar are very similar to the brain. The subject of karma is investigated in it, and it is much larger than that. Although all the subjects of the fourth karma text are mostly described in the Jivakanda, yet the style of description of both is very different in many respects. The main principles in the Jivakanda are: 1 Gunasthan, 1 Jodh Sthan, 1 Paryapti, 1 Pran, 1 Sanjna, 14 Marganas and 1 Upayog, a total of twenty. Each principle has a detailed and detailed description in it. In many places, it also differs from the fourth karma text. _It is not surprising that the Jivakanda is a special thing to see for the readers of the fourth karma text. Because many special things can be known from it. Many special things related to karma, which are the goal in Svetambara texts, are also available in Digambara texts. Therefore, both sects