VIJAY K. JAIN Divine Blessings: Ācārya 108 Vidyānanda Muni vkpk;Z xq.kHkae fojfpr vkRekuq'kklu Ācārya Guõabhadra's – Precept on the Soul Ātmānuśāsana

vkpk;Z xq.kHkae fojfpr vkRekuq'kklu Ācārya Guõabhadra's – Precept on the Soul Ātmānuśāsana

fodYi Vijay K. Jain Divine Blessings: Ācārya 108 Vidyānanda Muni vkpk;Z xq.kHkae fojfpr vkRekuq'kklu Ācārya Guõabhadra's – Precept on the Soul Ātmānuśāsana Tel.: (0135) 2658971 WhatsApp: 9412057845, 9760068668 Printed at: Vikalp Printers, Dehradun Non-copyright This work may be reproduced, translated and published in any language without any special permission. ISBN: 978-81-932726-4-0 Rs. 600/Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers@rediffmail.com Published, in the year 2019, by: Vikalp Printers Vijay K. Jain Front cover: Ācārya Guõabhadra's Ātmānuśāsana – Precept on the Soul Handwritten sacred-text 'Ātmānuśāsana', with commentary by Pt. Todarmal (18-19 century, Vikrama-saÉvat), available in the library of the Digambar Jain Mandir, Jhanda Bazar, Dehradun. P IC : V IJ AY K . J A IN (VI) eaxy vk'khokZn & ije iwT; fl1⁄4kUrpØorhZ 'osrfiPNkpk;Z 108 Jh fo|kuUn th eqfujkt D I VINE B L ES SINGS vFkZ & dYiò{k dk iQy izkFkZuk djus ij izkIr gksrk gS vkSj fpUrkef.k dk iQy dkeuk djus ij izkIr gksrk gSA ijUrq /eZ dk iQy fcuk izkFkZuk vkSj fcuk dkeuk ds gh izkIr gksrk gSA ladYI;a dYiò{kL; fpUR;a fpUrke.ksjfi A vladYI;elafpUR;a iQya /ekZnokI;rs AA22AA & vkpk;Z xq.kHkae] ^vkRekuq'kklu* ^vkRekuq'kklu* esa ,sls gh vusd egÙoiw.kZ 'yksd vk;s gSa ftUgksaus nwj rd viuk izHkko NksM+k gSA tSls fd bl 'yksd dk fgUnh vuqokn iaHkwnjnkl th us fd;k vkSj og (VII) vkpk;Z fo|kuUn eqfu dqUndqUn Hkkjrh] ubZ fnYyh 29 vxLr] 2019 ] ] ] fo'ofo[;kr gks x;k & tk¡ps lqj&r# ns; lq[k] fpUrr fpUrkjSu A fcu tk¡ps fcu fpUr;s] /eZ ldy lq[k nSu AA bl izdkj vkRekuq'kklu* Kku vkSj oSjkX; dk vñHkqr xzUFk gSA /ekZuqjkxh Jh fot; dqekj tSu] nsgjknwu] us bl xzUFkjkt dk lEiknu vkSj izdk'ku djds ftuok.kh dh lsok dk egku~ dk;Z fd;k gSA os fujUrj gh ,slh Jqrkjk/uk esa yxs jgrs gSaA esjk mudks eaxy vk'khokZn gSA & iaHkwnjnkl] ^ckjg Hkkouk* (VIII) vkRekuq'kkluĀtmānuśāsana CONT ENT S PREFACE ----- (XVI) FOREWORD – DR. CHAKRAVARTHI NAINAR DEVAKUMAR ----- (VIII) ACKNOWLEDGMENT ----- (XLII) VIJAY K. JAIN – BIOGRAPHICAL NOTE ----- (XLV) eaxy vk'khokZn & vkpk;ZJh fo|kuUn th eqfujkt ----- (V) PAGE R 3-222VERSES 1-270 Ācārya Guõabhadra's Ātmānuśāsana – Precept on the Soul INDEX OF VERSES --223 GUIDE TO TRANSLITERATION --240 R ] ] ] --- (IX) F OREWORD By Dr. Chakravarthi Nainar DEVAKUMAR The sage begins with the well-known premise that every living being in the universe aspires happy life and is scared of miseries. Therefore in this book, he vows, "I shall explain and elaborate ways and means of The English rendition of the handbook of Self-discipline or Ātmānuśāsana in Sanskrit by the venerable Ācārya Śrī 108 Guõabhadra Ji (8th century A.D.) is before us. This English translation interspersed with Hindi version is a sheer joy to read. At the outset, I congratulate Shri Vijay K. Jain Ji, the famous author of metaphysical subjects. The Jina Dharma preached from time to time primarily by the 24 Tīrthańkaras and propagated by the 1459 Gaõadharas in the present Kalpa cycle has been preserved and propagated by several śrutadharas since then. While doing so, the venerable śrutadharas innovated the styles and formats of their presentations suiting to the changing times and attitudes of people. A cursory scrutiny of the landscape of the āgamas would reveal the rich diversity of styles and formats such as Sūtras, poetry set in different musical notes and metres, wall paintings, folk dances and stories, occasional poetry and prose set either in a single language or in binaries called MaõipravāÒa wherein a mix of two languages is used. For example, Śri Dhavalā (see Preface to know more about this āgama) used MaõipravāÒa comprising Prakrit and Sanskrit. So, in a sense, the present book at hand is in MaõipravāÒa style employing three languages! Thus a series of religious texts appeared congaing the suffix 'anuśāsana' including Ātmānuśāsana, Tatvānuśāsana, Vidyānuśāsana, and Yuktyanuśāsana. 1⁄2"kHkks ukfHklwuw;ksZ Hkw;kRl Hkfodk; o% A ;TKkuljfl fo'oa ljkstfeo Hkklrs AA270AA May the first Tīrthańkara, Lord ãÈabha, the divine son of Nābhi, in whose ocean of knowledge the universe floats like a lotus, guide us! (X) Foreword happiness to the world." (verse 2). Developing equanimous attitude and behaviour even during adversity is the art of happiness. In fact, the seat of happiness is in total renunciation. (verse 187): lq[kh lq[kfegkU;=k nq%[kh nq%[ka leÀuqrs A lq[ka ldylaU;klks nq%[ka rL; foi;Z;% AA187AA The Sanskrit commentator, venerable Ācārya Prabhācandra succinctly captures the supreme intent and contents of the book as means to mokÈa or liberation from miseries, as well as ways to enhance nobility, knowledge free from delusions to become the Being: eks{kksik;euYiiq.;eeyKkuksn;a fueZya HkO;kFk± ijea izHksUnqÑfruk O;DrS% izlÂS% inS% A O;k[;kua ojekRe'kklufena O;keksgfoPNsnr% lwDrkFksZ"kq ÑrknjSjgjg'psrL;ya fpUR;rke~ AA Ātmānuśāsana is poetic in many ways. The venerable Ācārya Śrī has employed 15 types of chanda or metres in Sanskrit thus enhancing the literary richness of the book. The prominent chanda are anuÈÇhubh (100 verses), Śārdulavikrīçita (60 verses), Āryā (26 verses), Vasantatilakā (25 verses), Shikharaõī (16 verses) and Hariõī (12 verses). Many verses exemplify his flair for epic style of composition which he has abundantly revealed in his epics, Uttarapurāõa and Jinadatta Cārita. Many of his verses remind the immortal verses in the most famous Yogarāja BhartÃaharī's Śatakatraya. His trademark style is the rhyming of the words. Some examples can be seen in verse 57 (nidrāmabhadrām), verse 59 (vÃthā mā kÃthā); many such twins appear in verse 61 (dehena gehena), verse 62 (paśyatām naśyati), verse 69 (kāye koyam), verse 89 (hitam vāhitam and vane yauvane), verse 99 (vÃddha gÃddhyā), verse 179 (bandhaśca manthavat), verse 217 (hatim mahatīm), verse 224 (taÇe nikaÇe), and verse 268 (racitam ucitam). He is also known for his punchThe venerable author, without forgetting his promise, concludes that the verses containing words chosen from the ocean of āgama would inspire the readers with 'eureka' moments in order to rise above the miseries to reach the zenith of the universe (verse 268). (XI) lines which are mostly reminiscent of the famous Tamil book TirukkuÃaÒ. Incidentally, it is believed by some that he composed this book at Tirunarungunram Hills, near Villupuram in Tamil Nadu. Possibly the most effective lines are in verse 238: Hkko;kfe HkokorsZ Hkkouk% izkxHkkfork% A Hkko;s Hkkfork usfr HkokHkkok; Hkkouk% AA238AA The author urges us to practise noble thoughts, never ever thought of in the past, so that one could cross the ocean of miseries. But how long should one engage in this sublime thought? Till one reaches the zenith of universal summit (verse 238). The knowhow to discern and differentiate the Self from the body-envelope and the consequential physical world is explained in verse 243: ukU;ks¿gegesokgeU;ks¿U;ks¿gefLr u AA243AA ekeU;eU;a eka eRok HkzkUrks HkzkUrkS Hkok.kZos A To complement this concept, the famous example employing 'kÈīra-nīra bhedajñāna' is included in verse 253. An excellent verse-wise summary of this treatise is given in the Preface. As mentioned thereunder, the subject matter though homogeneous, appears, at some places, to be scattered. The book mostly deals with the just way of life (dharma) and logic (nīti). The venerable author invokes excellent examples and fables to drive home the points. He has also used his medical knowledge urging his devoted readers to get rid of the dreaded disease of mundaneness. The major topics covered by the revered Ācārya Śrī are summarised in Table-1. It must be stated that there are necessary overlaps in some verses. The readers are advised to refer to the original texts corresponding to the verses for exact description. Table-1. Shortlist of seven major topics covered in the book Major topic Verses The supremeness of dharma (/eZ) 15, 16, 18-22, 25, 26, 46, 95, 96 and 149 (13 verses) (XII) vkRekuq'kkluĀtmānuśāsana Hymns on noble saints (eqfu/eZ) 33, 65-68, 97, 102, 103, 105, 108, 109, 112117, 125, 138, 142, 143, 145, 148, 151, 165, 224-226, 229, 259-262 and 264 (33 verses) Physical body ('kjhj) is not syāt yourself! 54, 59, 60, 63, 69-72, 80, 82-84, 86, 88, 98, 195-196, 199-203, 206, 208-211, 254 and 258 (29 verses) The definition and scope of true happiness (lq[k) 38, 44, 46, 186, 187, 193 and 256-259 (10 verses) Beware of the dreaded disease called greed (r`".kk) 36, 50-51, 53, 55-58, 85, 87, 131, 155-157, 191-192, 230, 233, 242, 249 and 252 (20 verses) Abhor sadness (nq%[k) 73-77, 90, 91, 99, 101, 104, 214, 216 and 217223 (19 verses) Karma (deZ) and other philosophical thoughts 162, 163, 169, 172-75, 177-181, 190, 204, 205, 235-237, 241, 243-247, 251, 253, 266 and 267 (28 verses) An attempt is made to catalogue the verses prescribing dos and don'ts for the laymen and the saints in Table-2. Table-2. Catalogue of verses prescribing Dos and Don'ts Major topic Verses Dos for all 9, 15, 17, 25, 28, 31, 32, 40, 43, 61, 62, 64, 81, 89, 94, 95, 106-107, 110-111, 118, 120-123, 146-147, 170-171, 183-185, 188, 194, 207, 212-214, 227, 231-232, 238-240, 248, 255 and 263 (47 verses) Don'ts for all (see also Table-1, noting the illeffects of greed, sadness and attachment to the physical body) 24, 27, 30, 34, 35, 37, 39, 45, 49, 51, 93, 100, 124, 140, 150, 216-223 and 228 (24 verses) (XIII) Foreword Don'ts particularly for the saints (see also the precautions listed under Table-1) 152, 158-161, 166, 167, 189, 198 and 250 (10 verses) For any society, quality education is a must. The education must make a person better in attitude, behaviour and character. The learning ecosystem is pivotal towards these goals. Many modern institutions are striving to set such standards. The revered Ācārya Śrī Guõabhadra devoted space in advocating standard if not the best practices in teaching, learning and books. His prescriptions (rendered in the musical verse 5 with prefixes of 'pra' (iz) in order to become teachers par excellence are as relevant today as they were in his times: Standards urged in education, books, Muni sangha, etc. izkLrkÀk% izfrHkkij% izÀkeoku~ izkxso n`"VksÙkj% A czw;k1⁄4eZdFkka x.kh xq.kfuf/% izLi"Vfe"Vk{kj% AA5AA izkK% izkIrleLrÀkkL=kân;% izO;DryksdfLFkfr% izk;% iz'ulg% izHkq% ijeuksgkjh ijkfUkUn;k Equally relevant are his standards for good students interested in the path of excellence as enunciated in verse 7. The description of the excellence and relevance of books can be seen in nine verses (170 to 176, 212 and 213). Good books are possibly the best friends. Similarly, he was concerned with standard practices as per the Jaina āgama in the Muni sangha. He was compassionate to guide the saints in leading fruitful sādhanā (verses 139, 142, 144, 146, 150, 158-161, 190) and he had the highest regards for such noble saints (verses 66-68, 97, 98, 108, 109). His advice to train the minds by engaging in reading noble books is amazing (verses 170-171). He likens the mind to the fickle-headed monkey! Considering the alarming instances of malpractices in this area, various religious institutions will do well to set self-regulation standards lest the public turn a disdainful eye. A judicious combination of right judgment, skills, knowledge and just practice is akin to invaluable gems, light to carry and enlightening, unlike uncoordinated action which is akin to carrying a load of rock over one's head (verse 15). (XIV) vkRekuq'kkluĀtmānuśāsana The supreme place of Dharma in life No businessman exhausts his capital in running his business. Similarly, in the olden days, however testing the times were, the farmer would never consume the seeds. So is dharma for all of us (verse 21). Talking about the unparallel greatness of dharma, he cites two noble examples of legendary kalpavÃkÈa and cintāmaõi or the gem of wish. These two bring comforts only after seeking their help but dharma springs forth all greatness to the devotee on its own! (verse 22). Live animals are exported for slaughtering! Cruelty and adharma at its nadir! (verse 29). How can an aspirant progress in the spiritual path? Verse 68 gives out the secret – releasing oneself from sins, always guided by the reading of sacred texts, compassion, deep meditation to isolate the Self, and equipping oneself with requisite conduct of penance as per the Scripture! Hkofr egrka ukYiL;sna iQya rilks fo/s% AA68AA efrjfi lnSdkUrèokUrizi×pfoHksfnuh A vuÀkuriÀp;kZ pkUrs ;FkksDrfo/kurks fojfrjrqyk 'kkL=ks fpUrk rFkk d#.kk ijk When one breaks free from the shackles of the karmic Law, then one becomes liberated! The logic is provided in verse 163:  d djksfr fof/Lrs"kka ;s"kkekÀkk fujkÀkrk AA163AA thforkÀkk /ukÀkk p ;s"kka rs"kka fof/£of/% A Don't get into the webs of the Fate, viz., longing for wealth and longevity of mundane life. Then what will that Fate do? This talisman is worth practicing in our life, be it in service or business. One would see the rays of the Radiance. We are blinded by the veil of Moha but guided by the sun of pure knowledge (verse 175). The seed of Moha breeds the tree bearing the poison-fruits of desire and hate. Uproot and burn this tree and all its seeds by the flame of knowledge (verse 182): eksgchtkaefr}s"kkS chtkUewykÄ~dqjkfoo A rLekTKkukfXuuk nkáa rnsrkS fu£nf/{kq.kk AA182AA (XV) Foreword The peace-breakers in life as well as in the world are four passions, viz., anger, ego, deceit and greed, led by the demon-king of Moha. Realising this altruism, the sacred sage has devoted eleven verses (213-223) eloquently elaborating the evil effects with historical and legendary anecdotes. It may appear that the sage was critical of women-folk but it should be understood in right perspective. His idea was not to get distracted by the age-old habit of sexual drive. Indeed, womanhood has received the highest praise in Rev. Śivārya's Bhagavatī Ārādhanā, gāthā 993-1002. Three verses (224-26) stand out in depicting the graph of ātmānuśāsana or the path to self-realization. The pious author Shri Vijay K. Jain has captured the essences of these hymns in his Preface too. Eulogies of the Supreme Path Carrying Forward as a Torch-bearer It is an established practice of Jaina ācāryas to carry forward the tradition of the āgama by referring to as well as by internalizing the ideas and words of the earlier scriptures in their works. The venerable Ācārya Guõabhadra upheld this lofty tradition by following the footprints of previous scriptures. Table-3 summarizes some instances of the verses matching with those of previous works. The list is illustrative only. This comparison has been done previously in Hindi by Pt. Balchandra Siddhāntaśāstrī (1980) under the tutelage of renowned scholars, viz., Dr. A.N. Upadhye and Dr. H.L. Jain. It may be mentioned here that this book at hand has copious cross-references. Table-3. Verses in Ātmānuśāsana matching with those of earlier scriptures From 'Ātmānuśāsana' Corresponding reference in earlier works Verse 195 Rev. Ācārya Kundakunda's Pancāstikāya, gāthā 128-30. Verses 99 and 217 Rev. Ācārya Kundakunda's Bhāva Pāhuça, gāthā 44 and 40, respectively. (XVI) vkRekuq'kkluĀtmānuśāsana Verses 110, 161, 167 and 193 Verses 89 and 90 Rev. Ācārya Kundakunda's Mokkha Pāhuça, gāthā 12, 20, 78 and 5, respectively. 1. Rev. Ācārya Kundakunda's Bhāva Pāhuça, gāthā 41. 2. Rev. YativÃaÈabha's Tiloyapaõõattī, 4: 626. Verses 88-89 and 126-136 Rev. Śivārya's Bhagavatī Ārādhanā, gāthā 1022-25 and 938-90, respectively. Verse 58 Rev. Ācārya Samantabhadra's Svayambhūstotra, verse 34. Verse 107 Rev. Ācārya Samantabhadra's Yuktyanuśāsana, verse 6. Verses 171-172 and 173 Rev. Ācārya Samantabhadra's Āptamīmāmsā, verses no. 14-16; 57-60 and 37-54, respectively. Rev. Ācārya Umāsvāmī's Tattvārthasūtra, 5:29-30. Verses 45, 50, 110, 175 and 178-179 Pūjyapāda Devanandī's IÈÇopadeśa, verses 16, 30, 26, 23 and 11. Pūjyapāda Devanandī's Samādhitantra verse 43. Verses 182, 239-240 Pūjyapāda Devanandī's Samādhitantra verses 39 and 83-84. As mentioned earlier, his work was also influenced by Yogarāja BhartÃaharī's Śatakatraya. In addition, many verses remind the famous lines from Jaina Tamil literature. I am sure, this Sanskrit handbook written over a millennium ago would inspire millions and millions of readers through this excellent English rendition. Jainam Jayatu Śāsanam! Ananta caturdaśī, 13 September, 2019, New Delhi ] ] ] (XVII) Foreword P R E FA C E Each verse (gāthā, śloka) composed by the master-ascetics is a valueless jewel that has the power to enrich our lives beyond imagination. The only requirement to get the riches contained therein is to become a worthy recipient. One can only marvel at the quantum of work, running into tens of thousands of verses, that the three master-ascetics belonging to one lineage (vańśa) could accomplish, without any appurtenances, in their lifetime, a millennium ago. Read this marvellous piece of information:* Great austerities (tapa) result in great accomplishments (Ãddhi). How else could the master-ascetics of the distant past – pūrvācārya – assimilate and then compose grand and voluminous works that today generate awe and astonishment? Who among the readers of Jaina literature would not be familiar with the name of Ācārya Vīrasena, the composer of Dhavalā? Ācārya Vīrasena had several worthy disciples, notable among them being Ācārya Jinasena, the author of Ādipurāõa, and Ācārya Daśaratha. Ācārya Guõabhadra, the author of Ātmānuśāsana, was the worthy disciple of both of them. * Excerpted, in pieces, from A.N. Upadhye and H.L. Jain (1980), 'Introduction' to "Guõabhadra's Ātmānuśāsana", p. 7-8; italicization, and insertion of footnotes and diacritical marks are due to me # Verses – gāthā or śloka Ācārya Guõabhadra ...Guõabhadra along with his grand-teacher Vīrasena and his teacher Jinasena formed a continued and composite academic personality that ushered into existence as if for the purpose of completing three significant works of Indian literature, namely, Dhavalā, Jayadhavalā and Mahāpurāõa, which were too big and profound to be completed in one span of life by any one individual. ...After completing the Dhavalā commentary on the ØaÇkhaõçāgama #in 72 thousand granthagras in 816 A.D., Vīrasena took up the ...Vīrasena had two pupils, Jinasena and Daśaratha, both of whom are claimed by Guõabhadra as his Gurus. (XVIII) Guõabhadra completed the Mahāpurāõa some time before 897 A.D. This was the year when Lokasena consecrated it, and perhaps Guõabhadra was no more by that time. The Ātmānuśāsana, it appears, was completed after the demise of Jinasena; so it may be assigned to a period soon after 837 A.D., say roughly to the middle of the 9th century A.D. Jayadhavalā commentary on the KaÈāyapāhuça, but he passed away when he had composed just 20 thousand granthagras. It was left consequently to his great disciple Jinasena to finish this commentary which he did in 837 A.D. by adding some 40 thousand granthagras more. Jinasena began composing the Mahāpurāõa which gives in a stylistic manner the account of 63 OEalākā-puruÈa*. It is not only a systematic exposition of Jaina traditional lore and principles but also an exquisite specimen of Sanskrit Kāvya, rich in exuberant descriptions and full of poetic embellishments, both of sense and sound. After composing some 12 thousand ślokas of the Mahāpurāõa, Jinasena perhaps passed away; and the work was completed by Guõabhadra by composing about 8 thousand ślokas more. The Ādipurāõa, of which the major portion was composed by Jinasena, contains the biography of the first Tīrthańkara and the first Cakravartī; and the Uttara-purāõa of Guõabhadra deals with the lives of remaining Tīrthańkaras and other OEalākā-puruÈa. * Sixty-three OEalākā-puruÈa comprise 24 Tīrthańkara, 12 cakravartī, 9 balabhadra, 9 nārāyaõa and 9 pratinārāyaõa. Two additional well-reseached excerpts are given below for ascertaining the time of Ācārya Guõabhadra: xq.kHknzkpk;Z dh vk;q ;fn xq# ftulsu ds LoxZokl ds le; 25 o"kZ dh eku yh tk;s rks os 'kdlaor~ 740 ds yxHkx mRiUu gq, gksaxs] ,slk vuqeku fd;k tk ldrk gS ijUrq mÙkjiqjk.k dc lekIr gqvk rFkk xq.kHknzkpk;Z dc rd /jk/ke ij thfor jgs ;g fu.kZ; djuk dfBu dk;Z gSA izLrkouk & MkWiUukyky tSu lkfgR;kpk;Z (2015)] vkpk;Z ftulsu fojfpr vkfniqjk.k] ì21 (XIX) Preface The Vikrama-saÉvat calendar is approximately 57 years ahead (in count) of the solar Gregorian calendar. Thus, year 2057 Vikrama-saÉvat corresponds to 2000 CE. (Year 2019 CE corresponds to Vikrama-saÉvat 2076). * Two calendars have traditionally been used in the Indian system: the OEaka-saÉvat calendar and the Vikrama-saÉvat calendar. The OEaka-saÉvat calendar is approximately 78 years behind (in count) of the solar Gregorian calendar. Thus, year 1922 OEaka-saÉvat corresponds to 2000 CE. (Year 2019 CE corresponds to OEaka-saÉvat 1941). Assuming that Ācārya Guõabhadra would have been twenty-five when Ācārya Jinasena passed away, it can be conjectured that he (Ācārya Guõabhadra) must have been born around OEaka-saÉvat* 740. However, it is diffcult to determine the year when the Uttarapurāõa got completed and, therfore, the year till Ācārya Guõabhadra existed on this earth. bl izdkj xq.kHknzkpk;Z dk le; 'klads vuqlkj 8 oha 'krkCnh dk mÙkjk/Z fuf'pr gksrk gSA izLrkouk & iackypUnz fl1⁄4kUr'kkL=kh (1980)] vkpk;Z xq.kHkae fojfpr vkRekuq'kklue~] ì19 This establishes the latter-half of the eighth-century, OEaka-saÉvat, as the time of Ācārya Guõabhadra. Ācārya Guõabhadra's Ātmānuśāsana I make obeisance humble at the Most Worshipful feet of Ācārya Vīrasena, Ācārya Jinasena and Ācārya Guõabhadra. Ācārya Guõabhadra, with wide learning and outstanding austerities, had this unique gift of converting difficult and profound spiritual concepts into fine poetic expressions. His compositions are not only music to the ears but, more importantly, present profound concepts of the Jaina Doctrine in a form that is easily understood by the savvy readers. Ātmānuśāsana is truly remarkable for its poetry and meaning. (XX) vkRekuq'kkluĀtmānuśāsana Ācārya Guõabhadra's Ātmānuśāsana contains 270 (some editions have 269, leaving out the last one) verses, without any division into chapters or sections. It deals with the nature of the soul and the conduct that must be followed to realize it; the name Ātmānuśāsana, or 'Precept on the Soul' is, therefore, appropriate. It employs fifteen kinds of poetic metres (chanda – rhythmic patterns) typical to Sanskrit prosody. The most widely used metre in the book is anuÈÇhubh (it has a total of 32 syllable with four parts of 8-syllable each); verse 4 is an example of this metre. At the outset, Ācārya Guõabhadra declares the purpose of composing this text: to expound that cherished reality which results in happiness after destroying misery. He cautions the readers that as the sick man does not get upset by the bitter pill, they also should not get frightened by what has been expounded in the text. Kind-hearted men who benefit the world are rare. (verses 2-4) The Ācārya goes on to answer the vexed question in the minds of most householders as to the identity of the worthy preceptor or guru, and of the worthy disciple. Importantly, the worthy disciple should have the intellect to deliberate over the desirable life-course, be fearful of misery and a seeker of real happiness. (verses 5-7) All accept that demerit (pāpa) begets suffering and merit (dharma, puõya) begets happiness. Therefore, the real source of happiness lies in following the conduct that leads to merit (dharma). (verse 8) The seeker of real happiness must take refuge in the Omniscient Lord (Āpta), rid of (the eighteen) imperfections and the source of all that is beneficial. (verse 9) Right faith (samyagdarśana) is a prerequisite for right knowledge and right conduct. Having belief in the true nature of substances is right faith. It is the first of the four adorations (arādhanā). It is of two, three or ten kinds, as detailed. (verses 10-14). Without right faith (samyagdarśana), calmness (śama), knowledge (jñāna), conduct (cāritra) and austerity (tapa) do not have much value. (verse 15) The Essence of Ātmānuśāsana – Precept on the Soul (XXI) Preface Adoration (ārādahanā) of right faith (samyagdarśana) is the gentle remedy for those suffering from the disease of wrong-belief (mithyātva) and unable to discriminate between what is good and what is bad. (verse 16) Delusion-fever results in severe lust (tÃÈõā) due to the intake of adverse food, i.e., indulgence in sense-pleasures. To begin with, mild medicine is advised. (verse 17) Whether you are happy or miserable, dharma should be your only pursuit. If you are happy, dharma will increase your happiness; if miserable, it will remove your misery. (verse 18) All pleasures borne out of the sense-objects are the fruits of the trees (forbearance, modesty, etc.) in the garden of dharma. Dharma is the cause (hetu) of happiness (sukha), and the cause (hetu) never opposes its own effect (kārya). Therefore, never be indifferent to dharma. (verses 19-20) Consume (enjoy) your riches while preserving the seed, i.e., dharma. The fruit that dharma provides is beyond what one can wish for and think. Get rid of demerit (pāpa), previously accumulated and fresh, and accumulate merit (puõya). Out of delusion (moha), do not wipe out dharma while indulging in sense-pleasures. Dharma can be pursued through the mind (mana), the body (kāya) and the speech (vacana), and, in each case, by doing (kÃta), causing it done (kārita) and approval (anumodana). This world is safe only in presence of dharma. (verses 21-26) There is no demerit (pāpa) in mere sensual enjoyment, but there is demerit in initiation (ārambha) of activities resulting in injury (hiÉsā), etc., thereby destroying dharma that promotes non-injury (ahiÉsā). Evilpassions (vyasana), like hunting, are evidently abodes of misery; only the sinners indulge in these. It is a wonder that to the deluded and merciless sinner, even such wicked passions appear to be the sources of enjoyment. (verses 27-29) Renounce (sinful) traits such as back-biting, dejection, deceitfulness, theft and falsehood for securing dharma (piety), wealth, renown and happiness, here and hereafter. Thereafter, acquire merit (puõya). Ownfate (daiva) is the only protection; self-effort (puruÈārtha) is futile. (verses 30-32) (XXII) vkRekuq'kkluĀtmānuśāsana Worthy saints who have vanquished delusion (moha) and are disciples of ancient-preceptors (pūrvācārya) exist even today. Untouched by attachment to possessions, they provide solace to all. (verse 33) Under the spell of delusion (moha), this silly man does not see the god-ofdeath (yama) who is incessantly snatching away his body. Blinded by the (lust of) sense-pleasures he is unable to perceive this through any of his senses (including the mind). Deep within him, he carries a deep pit of desires in which the world appears to be just like an atom. (verses 34-36) Long-life, wealth and (strong and beautiful) body, etc., are obtained from the previously earned merit (puõya). The soul devoid of such merit cannot have these attributes even after excessive toil. Excellent men with discrimination work hard, incessantly and cheerfully, for the sake of their future lives. (verse 37) There is no real taste in the bitter poison of sense-pleasures. For the sensual man, sense-objects will ever remain inaccessible. Even the 'kingof-kings' (cakravartī) has to renounce all his grandeur to attain the eternal bliss of liberation. (verses 38-40) The householder, in general, exhibits three kinds of conduct: full of merit (when engaged in auspicious activity like meditation on the Self), full of demerit (when engaged in enjoyment of sense-pleasures), and part merit and part demerit (when engaged in activities like building of a temple). The torment that he experiences springs from ignorance. The happiness that he seeks lies in vanquishing the demon of desires. There is no relief from the heat of anguish (misery) as long as the fire of desires is burning. (verses 41-43) The ways of karmas (read fate or daiva) are amazing! No point toiling for worldly prosperity as it will certainly lead to accumulation of demerit (pāpa). (verses 44-45) Dharma (right conduct) is that where there is no adharma (wrong conduct); happiness is that where there is no misery; knowledge is that where there is no ignorance; and 'gati' or state-of-existence is that where there is no coming back to the world. Wealth can never be the vehicle to acquire dharma, happiness, knowledge and pious state-of-existence. (verse 46) (XXIII) Preface Entangled in sense-pleasures, the man troubles himself, without discrimination, to obtain wealth. Only if he had troubled himself in the direction of improving his next life, he would have got rid of misery due to repeated births and deaths. He has classified substances as either desirable or undesirable and thereby gets attached to external objects. He does not seek internal happiness that is marked by freedom from attachment (rāga) and aversion (dveÈa). Floating in the current of the river of desires, he enters the ocean of worldly existence that is more terrible than the deep and wide-open mouth of the crocodile of death. He cannot get real happiness until he vanquishes his craving for evil sensepleasures. (verses 47-50) The man whose mind is besieged by great demons of lust and anger engages in all kinds of despicable activity. A slave of desires, he longs for external, transient objects. He is attacked repeatedly by the arrows of Cupid in form of voluptuous smiles and piercing glances of women. Consequently, he has been wandering in this world from a very long time. (verses 51-53) The body is full of imperfections and home to impurities, passions like anger cause mentaland physical-suffering, and old-age and death are ready to swallow the man. Seeking the desired pleasures, he engages himself in sinful activities and gets entrapped in the deep mire of karmas. No point desiring the harmful sense-pleasures. (verses 54-55) The grave fire of delusion (moha) blazes strongly in both situations – when it is fed with the objects of the senses and also when it is not fed with the objects of the senses. Give up the delusion-generated slumber that is sure to give rise to grief. (verses 56-57) Under the spell of sinful karmas, the man experiences misery at all times. He is always afraid of death but still gets engrossed in this appalling world. (verse 58) Do not have foolish fondness for the body which is like a prison-house. All those who appear to be your refuge are not so. Your kinsmen are the cause of bondage of karmas. Engage only in adoration of the pristine dharma. (verses 59-60) (XXIV) vkRekuq'kkluĀtmānuśāsana For happiness, the man must calm down his cravings; no use worrying about wealth, family and other relations, and the body. These will perish in a jiff. Wrapped in the body of life and death, he is being tormented like the insect trapped in the hollow log of castor-wood burning at both ends. (verses 61-63) The poor are unhappy due to lack of wealth and the rich are unhappy due to discontentment. Only the self-dependent ascetics are happy. The selfimposed infliction (like fasting) is better than the happiness which is dependent. The ascetics are endowed with independence in roaming and partaking of food. They spend their time in the study of the Scripture and are engrossed in the contemplation of the Self. At the end of their life, they give up their body by relinquishing food as per the prescribed method. (verses 65-68) Make your soul happy by mastering the senses. Adopt right conduct and you will wash off your sins. On being liberated, you will enjoy excellent bliss. (verse 64) By no means can the body be protected from destruction; insistence on protecting it is futile. Through these essentially perishable age (āyuÍ) and body (kāyā), the wise men attain the eternal state (of liberation). But the ignorant considers his soul to be free from decay and death. He sees his life as enduring, as the person sailing in the boat sees himself as nonmoving. (verses 69-72) The life is till inhalation exists and its cessation is death. The living beings are the fruits falling down from the palm-tree, the seat of birth, to the earth, the ground of death. In such a short duration of life, where is the happiness for the living beings? Neither the creator-minister (Brahmā or karmas) nor the king-of-kings (cakravartī) are able to secure the human beings. With completion of the age-karma (āyuÍ), no one can escape death. Indeed, no one is more powerful than karmas when these get to fruition. No one can come to the rescue of the worldly beings. Wicked death is certain to strike; it cannot be guessed as to when, how, whence, and where. Therefore, be vigilant. Better still, scout an abode where there is no death. (verses 73-79) The female-body is like the cluster of flames that burns down merit (XXV) Preface The human mode (paryāya) is marked by misfortune, old-age and home to frightful diseases like hunger, wounds, leprosy, and malodour. Make your human mode purposeful by turning it into a seed for the next birth; it is not going to last long. (verses 81-82) The only favour that your brothers and relations in this world do to you is to assemble after your death and cremate your body. Other activities, like arranging marriages, that they undertake only extend your worldly cycle of births and deaths. (verses 83-84) The ignorant man has craving for wealth; he cannot remember his duties for the welfare of his next life. It is rare to find the man who wishes to keep himself away from the fire of worldly existence. The man who, on acquisition of the discriminating-knowledge, turns to austerities early is truly praiseworthy. Realizing the harm that karmas have done to him for so long, he wishes to get rid of these. The learned men pity those who, even after owning such wisdom, remain negligent in following the appropriate conduct. (verses 85-94) It is only through meritorious karmas that men become the rulers of the earth. Still, even learned men accept servitude to those rulers. (verse 95) Dharma is the most excellent possession. By following dharma, men are born in monarchical families, attain great wisdom, and acquire immense virtues and prosperity. The path of dharma consists in following conduct of many kinds, including giving of gifts and self-restraint. It is free from desires and, as such, those with voluptuous inclinations cannot access it. (verse 96) The body is impure all over, and the cause of many miseries. Still, the man living in such a body does not become averse to it. In essence, the body is home to all kinds of miseries. It is strange that even then the man is afraid of death. (verses 97-99) Before the man attains right faith (samyagdarśana), he does not know what needs to be accepted and rejected in this world. He gets destroyed unpredictably by strong sensual-desire for lovely women. He does not (happiness), and a dreadful door that leads to miseries of the infernal regions. Do not get attracted to the female-body. (verse 80) (XXVI) vkRekuq'kkluĀtmānuśāsana Noble men get detached from wealth and renounce it in three ways: the first way is to give it to those who solicit it, the second is not to give it to others but leave it as it is, and the third is not to accrue it in the first place. These three exhibit successively higher levels of renunciation. The one who knows the nature of substances, neither gets to grief nor to pride in leaving wealth. (verses 102-104) The inclination of the man toward his body is futile; it is full of anxiety, impurity, fear, and disdain. The man with discernment certainly abandons the body and attains the state of everlasting bliss. The path that leads to the state of everlasting bliss consists in compassion (dayā or ahiÉsā), self-restraint (indriyadamana or saÉyama), renunciation (dāna or parigrahatyāga), and meditation (dhyāna).(verses 105-107) On acquisition of the discriminatory-knowledge (vivekajñāna), delusion (moha) gets destroyed and, consequently, the soul is freed from the cycle of births and deaths. The young celibate throws up for the world all objects of enjoyment that were available to him, without first enjoying these himself. He establishes himself in the thought, 'nothing belongs to me'. This is the secret of the 'pure-soul' (paramātmā) – the lord of the three worlds. (verses 108-110) The human mode-of-existence – manuÈya paryāya – is difficult to attain, impure, and void of happiness. Austerity (tapa) can be observed only in this mode-of-existence. Noble men concentrate on the 'pure-soul' (paramātmā) in a proper manner; this does not entail any hardship. (verses 111-112) The happiness attained through austerity (tapa) can never be attained by craving for wealth. No dust of disgrace ever touches the feet of the man fortified by austerity. Through the power of austerity the ascetic vanquishes his natural enemies, like the passions of anger, etc. In the after-life, he automatically and speedily attains liberation as the culmination of his human effort. (verses 113-114) The body of the ascetic vanishes when, in time, it has produced the attempt to burn down his sensual-desires by the fire of austerities. (verses 100-101) (XXVII) Preface The ascetic's discriminating knowledge (jñāna) prevents him from getting rid of the body, a source of afflictions. Even great men had to endure afflictions due to the body. Ādinātha Tīrthańkara had to wander on earth without getting food for six months. No one in this world is able to transgress the ways of the evil own-fate (daiva). (verses 117-119) The ascetic, in the beginning, is endowed primarily with luminosity of knowledge (jñāna), and later on, with both, conduct (caritra) and knowledge. Due to the effect of the scriptural knowledge, he moves from the stage of disposition that is inauspicious (aśubha, marked by asaÉyama) to auspicious (śubha, marked by saÉyama) and finally, void of all karmic dirt, to pure (śuddha). With the destruction of the darkness of ignorance, he illumines like the rising sun. Only if he leaves the light of knowledge that illumines the nature of substances, and embraces ignorance, he goes astray. The true ascetic who treads the path illumined by the brilliance of the Three Jewels (ratnatraya) reaches his desired destination of liberation. (verses 120-125) Women have 'dÃÈÇiviÈa' in form of seductive half-glances. Do not fall prey to them. They kill both, those they see and those who see them. And, there is no remedy for removing their poison. Noble men go for that beautiful and high-born woman, called 'mukti' or 'liberation'. They adorn her with the ornament of the Three Jewels (ratnatraya). They have excessive love solely for her. (verses 126-128) Those who go near women get killed by excessive lust. They are pushed into deplorable states of existence, like the infernal state of existence. It is extremely difficult to yet again get birth as a human being. The lust for women is a slaughter-house for men. (verses 129-130) Fie on the ascetic whose body has become like a half-burnt corpse but seeks enjoyment from women. Blinded by lust, he is sure to get into trouble. He reflects on great harm that even minute carnal inclination can bring to him. Just as the male elephant falls into the camouflaged pit, the ascetic treading the arduous path to liberation falls into the concealed pit in form of women. Women are the deadliest poison. If the woman's excellent fruit of merit (puõya) through austerities. Due to indifference to worldly existence – vairāgya – he goes on to perform austerities, while protecting his body, for a very long time. (verses 115-116) (XXVIII) vkRekuq'kkluĀtmānuśāsana Austerity (tapa) is much more adorable than sovereignty. The sin-fearing ascetic adopts austerity that removes the fear of worldly existence. Everything is lost with the loss of merit. Brightness is of no use if it has dark spots. In fact, brightness amplifies dark spots. Get rid of the dark spots. (verses 138-140) The preceptor (guru) who covers up the faults of his disciple is not the true preceptor. The preceptor who keeps a constant and sharp eye even on minor faults of the disciple, and proclaims these with exaggeration, is the true preceptor. Even harsh words of the preceptor blossom the heart of the worthy disciple. (verses 141-142) In earlier days, the expounders of the ways of the dharma and the listeners were easily found; those who adopted the prescribed conduct were available but scant. But today, neither the expounders nor the listeners are easily found; those who follow the prescribed conduct are almost extinct. Wise men feel contented when the knowledgeable man, apt in classification of virtues and evils, proclaims certain faults in them, but impudent praise by the ignorant man fails to satisfy them. (verses 143-144) The one whose acceptance of something depends solely on merits, not on any other consideration, and rejection only on demerits, is considered great among the wise. To make yourself happy, accept right faith (samyagdarśana), the cause of merit, and abandon wrong faith (mithyādarśana), the cause of demerit. You will then be equipped with right conduct (samyakcāritra), the storehouse of happiness and renown. Attend, therefore, to the rise and fall responsible for attainment of the excellent state of existence. (verses 145-148) In this kali age, the preceptors (ācārya) fail to put their follower-ascetics on the right path. In such a situation, among ascetics, those who observe right conduct, as prescribed, are extremely rare, like glittering gems. (verse 149) body has resemblance with things like the moon, why not, instead, get attached to these stainless and first-rate things? It is strange that the mind, neuter in grammar and in meaning, wins over the intelligent man who is masculine, in grammar and in meaning. (verses 131-137) (XXIX) Preface It is a pity that ascetics, bitten by the half-glances of women, are not able to rest themselves anywhere. Do not get into the company of such unpredictable and fickle ascetics. True ascetics, however, have caves as their residences, directions and the space clothe them, advancement in austerity is their pleasing food, and qualities like right faith (samyagdarśana), rather than women, are their charms. They have nothing to plead for. The men who plead for favours become smaller (downcast) than the atom, and the men who are self-respecting become bigger (exalted) than the space. The pride of the man who pleads gets transferred to the giver. (verses 150-154) Since no amount of wealth can satisfy all supplicants, it is better to be poor than a man of wealth and cause dissatisfaction among the supplicants. The extremely deep pit of desires can only be levelled off by the wealth of self-respect (desirelessness). By successively renouncing objects, like wealth that the pit is filled with, noble men have levelled it off. (verses 155-157) In order to keep his body stable, the ascetic, rich in austerities (tapa), thinks of accepting a little food, offered with devotion by others, at a particular time and as per the method prescribed in the Scripture. This too causes great embarrassment to him. He observes self-imposed inflictions like fasting and partaking of only the unsavoury food. How can such an ascetic feel satisfied with the lowly sense-pleasures provided by karma? (verses 158-160) Even for the ascetic seeking sensual-enjoyment, observance of vows, etc., is recommended; these enjoyments are in heaven. Karma can do no harm to the ascetic endowed with the knowledge-eye as his desire for life and wealth vanishes completely. The man who leaves the grandeur of king-ofkings (cakravartī) for the sake of austerities (tapa) reaches the highest level of adoration. (verses 161-164) There is no wonder if the king-of-kings (cakravartī) leaves his kingdom for the sake of austerities (tapa). The great wonder is when the ascetic who had earlier renounced, like deadly poison, the sense-pleasures, falls down from the high of austerities to indulge again in those sensepleasures. Those who first acquire the treasure of austerities but leave it (XXX) vkRekuq'kkluĀtmānuśāsana For those who have destroyed the external enemy in form of excessive sinful activity and increased the internal soul-strength, there can be no remaining cause of misery. They should remain vigilant in activities of eating, sleeping, roaming and sitting. They should engross their minds in the study of the Scripture. (verses 169-170) The ascetic, well-versed in the Scripture, reflects on the world that is without a beginning and an end. He reckons that a substance exhibits contradictory attributes of affirmation (existence) as well as of negation (non-existence), depending on the point-of-view. Each substance also exhibits the characteristics of origination (utpāda), destruction (vyaya), and permanence (dhrauvya). (verses 171-172) subsequently due to attraction for sense-pleasures are lowly men who first drink nectar but vomit it subsequently. (verses 165-168) The substance – soul or non-soul – exhibits neither absolute permanence (nityatva) nor absolute transience (anityatva). Also, the substance exhibits neither absolute cognition (jñāna, bodha) nor absolute nonexistence (abhāva). It is without a beginning and an end. Just as a single substance is permanent (nitya) as well as transient (anitya), one (eka) as well as many (aneka), and distinctive (bheda) as well as non-distinctive (abheda), all substances exhibit these attributes. (verse 173) The soul is of the nature of knowledge and the attainment of this ownnature, comprising infinite-knowledge, etc., is its imperishability, or liberation. The ascetic desirous of imperishability, or liberation, should meditate on the knowledge-nature of the soul. The fruit of meditating on the knowledge-nature of the soul is the knowledge itself – laudable and imperishable. (verses 174-175) As the jewel gets purified and resplendent on entering the fire, the potential (bhavya) soul, on entering the fire of the Scripture, gets purified and attains resplendent liberation. The ascetic, vanquishing attachment (rāga) and aversion (dveÈa), should meditate on the nature of the substances as these actually are. Due to attachment (rāga) and aversion (dveÈa) the soul continues to get bound with new karmas and its journey in the world-ocean continues. (verses 176-179) (XXXI) Preface Association (pravÃtti) and dissociation (nivÃtti) out of attachment (rāga) and aversion (dveÈa) result in soul's bondage; association (pravÃtti) and dissociation (nivÃtti) out of knowledge of the reality result in liberation (mokÈa). Aversion to virtues and attachment to evils cause demerit (pāpa). Attachment to virtues and aversion to evils cause merit (puõya). Rid of both, attachment and aversion, the soul is freed from merit as well as demerit; this is the cause of stoppage (saÉvara) and shedding (nirjarā) of karmas. (verses 180-181) Delusion (moha) produces attachment (rāga) and aversion (dveÈa). Burn down the seed of delusion (moha) by the fire of knowledge (jñāna). Delusion (moha) is like a wound, similarly painful. Upon its healing, the soul moves to the summit of the universe. (verses 182-183) Since friends and relatives cause misery of parting when they die, they are enemies. Why should one mourn them? The dim-witted man also laments the approach of his own death. Renown and good after-life are the outcome of a fearless death. The wise man should not mourn the approach of death. (verses 184-185) The wise man does not get anguished by the loss of something desirable; he remains ever happy. Getting detached from the sense-pleasures is happiness and getting attached to the sense-pleasures is unhappiness. (verses 186-187) In this world, the birth is the interval between the previous death and the next death. Those who rejoice the birth are endorsing the upcoming death. (verse 188) If you expect wealth and renown in this world as the fruit of your study of the Scripture and observance of austerities, you are injudiciously destroying the flowers of the tree of excellent austerities and depriving yourself of the lovely, delicious, ripe and juicy fruit. Learned ascetics consider the suppression of attachment and aversion the only fruit of austerities and the study of the Scripture. (verses 189-190) Even a little longing for sense-pleasures is extremely harmful for the ascetic. The wise man does not swallow, over and over again, the poisoned food of sense-pleasures. (verses 191-192) (XXXII) vkRekuq'kkluĀtmānuśāsana Leave the conduct that makes you a vicious-soul (an extroverted-soul – bahirātmā). Adopt the conduct that makes you a righteous-soul (an introverted-soul – antarātmā). Emaciate this despicable body gradually, till it persists, through special austerities (tapa) like fasting, reduced diet, and giving up stimulating and delicious food. You can then reach the stage of the pure-soul (paramātmā), independent of all external sense-objects. Such is the resplendent own-nature of the soul, realized by the soul itself. (verses 193-194) The body has evil senses which seek their respective pleasures; these sense-pleasures cause disrepute, toil, fear, and wicked after-life. The ignorant men nourish their body and indulge in sense-pleasures; they wish to live on poison. It is a pity that the anguished forest-dwelling ascetics, out of fear, shift for their safety near a village. (verses 195-197) If the austerities are to be robbed by seductive half-glances of women, the wealth of asceticism is lost. The life of the householder is better than such asceticism. These, the body and the woman, are certainly not going to walk with you even one step; you will again be deceived. Leave friendship with this body; leave infatuation for this body. Due to karma, (incorporeal) you are getting one with this corporeal body and are facing excessive miseries. (verses 198-200) The origination of the body is the mother, its death is the father, the mental agony and the disease are the brothers, and the old-age, which arrives at the last stage, are the friends. You are by nature, pure, allknowing, and without colour and taste, etc.; you have been greatly polluted by the body. You have suffered a lot due to your association with the body. To renounce this body will be your real valour. You should not be distressed by bodily afflictions, like disease. (verses 201-204) When a disease supervenes, it should be combated with medicine, etc., to preserve the body. But if the disease is incurable and cannot be combated, then the body should be abandoned, as the second stage. If after all possible efforts, the disease remains incurable, there is no point grieving. It makes sense to leave the body; no point entertaining mean thoughts. It is the soul that makes even the all-impure body an object of adoration; it is the body that makes the soul untouchable. (verses 205-209) (XXXIII) Preface The worldly souls have three components: the first is the sevenelementary-constituents like blood and flesh, the second is karmas, and the third is the soul's own-nature of knowledge, etc. The one who knows the method of separating the first two from the eternal soul, is to be known as the knower of the reality. (verses 210-211) If you are not able to observe severe austerities (tapa), at least subjugate the passions (kaÈāya), etc., through the control of the mind. As long as the passions exist in the heart, certainly, fearless existence of virtues, in form of forbearance, etc., is not possible. (verses 212-213) Renouncing attachment-to-possessions (parigraha) is the cause (hetu) and tranquility of the mind is the effect (hetuphala). Without appreciating this, the so called wise men deceive themselves as they get deprived of enjoyment in this world as well as the next. Deep knowledge manifests in those who have embarked on austerities (tapa) and subdued the passions (kaÈāya). Still, subdued by karmas, they carry invincible jealousy, invisible to others, for their fellow-ascetics. Get rid of this jealousy. (verses 214-215) Even great effort of man becomes worthless by anger. Even slightest pride results in great harm. Great men of the past with wholesome virtues were free from pride. When someone else with greater qualities exists, there is no reason to entertain the sense of pride. (verses 216-219) Even a little deceitfulness is devastating, as a little poison added to a large quantity of milk. The large pit of deceitfulness is pitch-dark with delusion, and passions, like anger, hidden in its depth. Do not think that no wise man comes to know about your clandestine evil-deeds, and obliteration of your high qualities. Further, excessive greed, invariably, brings about calamities. (verses 220-223) The following qualities are found in the meritorious man who has reached near the shore of the ocean of worldly existence: aversion to sensepleasures, renouncement of possessions, subjugation of passions, tranquility, self-control and vows, oppression of the senses, contemplation on the seven substances of reality, engagement in austerities, control of mental transgressions, devotion to the Omniscient Lord, and compassion towards all. (verse 224) (XXXIV) vkRekuq'kkluĀtmānuśāsana The one who is engaged in observance of vows, whose introverted-soul is rid of sense-pleasures, who remains steady in meditation, who is compassionate in respect of all living beings, who accepts only helpful and limited food as per the procedure laid-down in the Scripture, is without sleep, and has acquired knowledge of the secrets of spiritualadvancement; such a man extirpates all anxieties. (verse 225) The ascetics who know all substances – worth accepting and rejecting – are rid of sinful activity, absorbed in self-contemplation after calming down the fidgetiness of the senses, speak only what is beneficial to the self and the others, and rid of all volitions (saÉkalpa) and inquisitiveness (vikalpa), certainly merit liberation. (verse 226) The ascetic who has become slave to the senses, whose soul is dependent (on others), and whose mind cannot discern between the virtue and the evil has nothing to lose. But the ascetic who possesses the three jewels (samyagdarśana, samyagjñāna and samyakcāritra) that illumine the world, needs to be fearful. Robbers in form of the senses are roaming all around him. (verse 227) When the ascetic has become delusion-free in respect of all attractive external objects, he should not delude himself in respect of his instruments of restraint, the feather-whisk (picchī) and the water-pot (kamaõdalu). He feels satisfied only when finally he has brought to his soul the austerities and the scriptural knowledge which grow externally and need to be safeguarded against the thieves in form of the senses. (verses 228-229) Without undermining the enemy, in form of desires, that engenders excessive fear in the three worlds, destroy it down to the roots. The man whose heart (the mind) is associated with attachment (rāga), though possessed of knowledge (jñāna) and conduct (cāritra), produces karmas. He is not worthy of praise. Adopt the laudable stage of equanimity, rid of attachment and aversion. (verses 230-232) One cannot get true happiness just by momentary sprinkling of the pleasures of the senses. By paying the earnest money in form of right faith (samyagdarśana), the ascetic has booked liberation. By paying the balance amount in form of right knowledge (samyagjñāna) and right (XXXV) Preface The worthy soul who desires liberation should practise withdrawal from mental segregation of objects in terms of agreeable and disagreeable. As long as there is association with external objects worth dissociating, one should contemplate dissociation. When no objects that need dissociation remain, one contemplates neither association nor dissociation. Presence of attachment (rāga) and aversion (dveÈa) constitutes association (pravÃtti), and absence of attachment and aversion constitutes dissociation (nivÃtti). These, attachment and aversion, pertain to external objects. Hence, external objects should be renounced. (verses 235-237) Leaving observances that the ascetic had contemplated on earlier, he now contemplates on new observances that cause destruction of the mundane existence. These three – auspicious (śubha), merit (puõya), and happiness (sukha) – are beneficial for the soul and worth accepting. These three – inauspicious (aśubha), demerit (pāpa), and misery (duÍkha) – are harmful for the soul and worth rejecting. Out of the three that have been mentioned as beneficial for the soul, discard the first one. By doing this, the remaining two will automatically cease to exist. The soul then gets established in its pure (śuddha) nature, and reaches ultimately the supreme state of liberation. (verses 238-240) The bondage of the soul is caused by influx (āsrava) of the karmic matter, auspicious and inauspicious, due to the activities of the mind, the speech, and the body. Influx (āsrava) is caused by passions (kaÈāya), like anger (krodha). Passions, like anger, are caused by negligence (pramāda). Negligence is caused by vowlessness (avirati) which results from wrongbelief. The same soul in (karmic) bondage, in a particular mode (paryāya) and on attainment of a favourable-time (kālalabdhi), observes these – right faith (samyagdarśana), vows (vrata), non-negligence (apramāda), destruction of passions (kaÈāya), and curbing of activity (yoga) – sequentially, and finally gets liberated. (verse 241) conduct (samyakcāritra), he can take its possession. (verses 233-234) So long as infatuation for the body – 'the body is mine and I am its' – persists in the soul, there is no hope for its liberation (mokÈa), the fruit of austerities (tapa). When true discernment between the soul and the body dawns on the soul, it gets rid of wandering in the world. The objects of the (XXXVI) vkRekuq'kkluĀtmānuśāsana For a certain soul, sometime there can be excessive (karmic) bondage (as compared to dissociation of karmas), sometime little bondage, sometime same (as dissociation), and sometime no bondage, just dissociation. This should be known as the sequence of bondage and liberation. The 'yogī', the supreme ascetic, is liberated from karmas and for him there is no future influx (of karmas). (verses 245-246) The ascetic should not overlook even the slightest breach in his austerities – vows of asceticism. The 'house' of asceticism is protected by strong doors in form of 'gupti', walls in form of 'dhairya' – firmness, and foundation in form of 'buddhi' – the knowledge or the intellect. The house is damaged by the snakes of attachment (rāga) and aversion (dveÈa) if even a small hole (of wrong-conduct) is left in it. (verses 247-248) The ascetic is ever engaged, through severe austerities, in destroying own faults; if, out of ignorance, he engages in scandalizing others, it is like providing nourishment to those very faults. Even the blind is able to see any shortcoming that may have appeared in the great ascetic. However, this capability of the blind does not get him to the position of the great ascetic. As the yogī attains knowledge-based discernment, he reckons that his earlier conduct of censuring others and praising self was an act of ignorance. (verses 249-251) The discriminating ascetic, getting detached from even the body that he is acquainted with for so long, and maintaining equanimity in happiness and misery and in life and death, remains incessantly engaged in meditation, etc., while enduring self-imposed inflictions on the body. He reckons that there is absolute distinction between the body and the possessor of the body (the soul) that live together inseparably like the milk and the water. (verses 252-253) world for which the man had earlier entertained deep infatuation and caused severe bondage, become the cause of destruction of the bondage as he acquires true knowledge. (verses 242-244) Those who long for liberation attain happiness only after dissociating themselves from the body. The future births of those great men who, through right meditation, eject from their hearts severe delusion (moha), (XXXVII) Preface Rid of attachment (rāga) and aversion (dveÈa), every object, favourable and unfavourable, appears bright to the supreme ascetic. Through severe austerities, he brings to premature fruition karmas that have already become subtle. There is no grief for him if karmas get to fruition on their own. He sits in seclusion in a posture called 'palyankāsana' on a mountain, in a dreadful forest, or in a cave, and meditates on the way to get rid of the body, on the nature of the pure-soul, or on the Three Jewels (ratnatraya). (verses 256-258) The dirt sticking to their bodies is their ornament; the surface of the rock is their resting place; the gravelled earth is their bedstead; the natural, insulated abode of the panthers is their dwelling; they are rid of volition concerning 'me' and 'mine'; their knot of darkness of ignorance has opened; and they long for nothing but liberation. They have attained, with great effort, the happiness appertaining to their soul-nature by the spread of the light of knowledge that has appeared due to their constantly advancing austerities; they are seen with self-assurance by the flighty eyes of the she-deer; glory to such revered sages. With their unparalleled ways of conduct, they spend, resolutely, their days and long years. (verses 259-260) The supreme ascetics whose intellect does not rest till it is able to discern between the desire (mental inclination) and the soul, and, possessed of the wealth of tranquility, vanquish all external volitions by being established in their soul-nature. The discriminating soul which, with the idea of destroying both merit (puõya) and demerit (pāpa) and leaving behind the demon of worldly occupations and possessions, gets established in pure-cognition (śuddhopayoga) is worthy of adoration by noble men. (verses 261-262) When the ascetic becomes indifferent to the fruits, in form of happiness and misery, of the past karmas, and as he becomes rid of attachment (rāga) and aversion (dveÈa), his past karmas fall off and fresh karmas do not bind him. Equipped thus with stoppage (saÉvara) and dissociation (nirjarā) of karmas, the perfect and pristine knowledge – omniscience accumulated and grown since beginningless time, become sublime. (verses 254-255) (XXXVIII) vkRekuq'kkluĀtmānuśāsana While the doctrines of the others have imagined liberation (of the soul) as absolute non-existence (śūnya), the Jaina Doctrine has expounded liberation as absolute absence of auspicious (śubha) and inauspicious (aśubha) dispositions due to attachment (rāga) and aversion (dveÈa) in the soul. Happiness and knowledge are the soul's own-nature (svabhāva). When rid of all karmic dirt, it naturally moves upward till the top of the universe, and remains steady forever atop the 'Siddha śilā'. The liberated soul is endowed with self-dependent bliss. (verses 265-267) This composition, 'Ātmānuśāsana', by Ācārya Guõabhadra, detailing the four adorations (arādhanā) – of right faith (samyagdarśana), right knowledge (samyagjñāna), right conduct (samyakcāritra) and right austerities (samyaktapa) – will be enchanting to the hearts of men with noble thoughts. The potential-souls (bhavya), who ponder this composition continuously and wholly, soon get rid of all adversities and attain the LakÈmī of liberation. May Lord ãÈabha Deva bring them propitiousness! (verses 268-270) (kevalajñāna) – enters its dwelling, his body. He shines forth, illuminating the self and the others. (verses 263-264) Help from the earlier works Muni Praõamyasāgara (2017), worthy disciple of Ācārya Vidyāsāgara, has written a comprehensive treatise on Ātmānuśāsana with an For my present work, I have taken help from earlier works, in Sanskrit, Hindi and English, of several learned authors. Of primal importance is the commentary, though brief, in Sanskrit by Prabhācandra who is believed to have also written commentaries on Ācārya Pūjyapāda's Samādhitańtra and Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra. His time is stated to be between the thirteenth and the fourteenth century, Vikrama-saÉvat.* * See Pt. Balchandra Siddhāntaśāstrī (1980), 'Introduction' to "Guõabhadra's Ātmānuśāsana", p. 28 (XXXIX) Preface Rāi Bahādura J.L. Jaini (1928), in league of stalwarts of Jaina literature in English, including Champat Rai Jain, Sarat Chandra Ghoshal, A.N. Upadhye, Pt. Ajit Prasada, Uggar Sain, Prof. A. Chakravarti Nayanar, and S.A. Jain, had produced, with help from Brahmacārī Sital Prasada, an excellent translation in English, along with the original Sanskrit verses of Ātmānuśāsana. A Bar-at-Law of a century-old era, his translation uses impeccable Queen's English with poetic flavour. His work has been a great help to me. Pt. Vanshidhar Śāstrī (1916) took upon himself the task of refining the work by Pt. Todarmal, both in terms of the language and the content. His work provides, in Hindi, the meaning as well as the detailed explanation of each verse. Pt. Balchandra Siddhāntaśāstrī (1980), with help from learned and renowned scholars Dr. A.N. Upadhye and Dr. H.L. Jain, produced a masterpiece publication on Ātmānuśāsana. This contains, besides the Sanskrit commentary of Prabhācandra, the meaning (not the literalmeaning – anvayārtha), as also the explanation of each verse. In my present work, the Hindi meaning of the verses has largely been excerpted, with a sense of profound gratitude, from this magnum opus. independent commentary, called the 'Svasti-Çīkā', in Sanskrit, and the literal-meaning (anvayārtha) as well as the general-meaning (artha, bhāvārtha), in Hindi, of each verse. Easy access to the literal-meaning of Sanskrit words – especially the compound words – used in the original verses helped me immensely. Siddhāntācārya Pt. Phoolchandra Śāstrī (1983) edited and published the then popular commentary on Ātmānuśāsana by Pt. Todarmal, who lived during the eighteenth-nineteenth century, Vikrama-saÉvat. The language is '÷hūçhārī', a regional offshoot of the Hindi language. Dr. Chetanprakash Patni (1988) has brought out Pt. Todarmal's commentary in proper Hindi language. Āryikā Abhayamati Mātājī (1990) has translated the Sanskrit verses of Ātmānuśāsana into Hindi verses and also provided the meaning of each verse. R (XL) vkRekuq'kkluĀtmānuśāsana R Divine Blessings of Ācārya Vidyānanda (vkpk;Z fo|kuUn) Ācārya Vidyānanda has showered me, yet again, with his divine blessings. His blessings have always had wondrous effect in making the process and the end-result of my scriptural undertakings most gratifying. I bow my head in utter reverence to Ācārya Vidyānanda. On 7th August, 2019, I went to Kundkund Bharti, New Delhi, to present the manuscript of Ātmānuśāsana to Ācārya Vidyānanda. A digambara ascetic (nirgrantha muni) for the last fifty-five-plus years, Ācārya Vidyānanda (b. 1925) now dwells in own-soul. He meditates on the pure, effulgent soul through the instrument of his soul imbued with the 'Three Jewels' (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra). He does not deliberate on any task inimical to soul-knowledge. If due to any reason he must undertake some activity of speech and body, he performs it with indifference. He is impervious to the external environment; even to his body. He has vanquished attachment (rāga) and aversion (dveÈa). Ācārya Śrutasāgara (vkpk;Z Jqrlkxj) – my silent guide You voluntarily undertook the task of going through the manuscript. Your observations have helped in making my translation of certain verses true to the original. No proofreader could have done this. O Ācārya Śrutasāgara! True to your name, you are an ocean of the scriptural knowledge. Equally importantly, you follow assiduously the rules of conduct (cāritra) prescribed in the Scripture for the digambara ascetic (nirgrantha muni). I marvel your elation when I presented you, at Kundkund Bharti, New Delhi, the manuscript of 'Ātmānuśāsana'. You were delighted as if you had received a treasure. Even before opening the packet, you had recited a couple of verses from this sacred-text (āgama). Your assertion that you had studied this text years ago and it has impacted your life immensely made me feel extremely good. (XLI) Preface Dr. Chakravarthi Nainar Devakumar – my trusted advisor Dr. Chakravarthi Nainar Devakumar is a dedicated scholar of the Jaina Doctrine. For many years now, he is engaged in the study (svādhyāya) of the Holy Scripture – an internal-austerity (ābhyantara tapa). Ācārya Umāsvāmī, in Tattvārthasūtra, has delineated five subdivisions of svādhyāya: Proficient in Sanskrit as well as English, besides, of course, Tamil, Dr. Devakumar proofread the present work with devotion and dedication. He highlighted major flaws, including typos, infelicities and inaccuracies, attributable to my negligence, ignorance and inadequacy. If this work is more or less free from errors, the credit must go to him. Vācanā consists in teaching of the Scripture – words or meanings or both – with precision. Putting questions to others with the object of clearing doubts or strengthening one's knowledge is pÃcchanā. Contemplation on the knowledge acquired is anuprekÈā. Āmnāya is repeating the text again and again with correct pronunciation. Dharmopadeśa is narrating moral stories, etc., for the benefit of suitable recipients. Dr. Devakumar is engaged in all of these, in letter and in spirit. My sincere thanks to Dr. Devakumar also for accepting to write the Foreword; it has added to the glory and scholarship of this sacred-text. okpukìPNukuqisz{kk¿Euk;èkeksZins'kk% AA9&25AA The five subdivisions of study – svādhyāya – are: teaching – vācanā, questioning – pÃcchanā, reflection – anuprekÈā, recitation – āmnāya, and preaching – dharmopadeśa. I bow to you, Ācārya Śrutasāgara. Bless me so that I am able to attain selfknowledge, the supreme light within that destroys the darkness of ignorance. Your behind-the-scenes effort in getting the Divine Blessings of Ācārya Vidyānanda is the result of your deep devotion to the Scripture. R R(XLII) vkRekuq'kkluĀtmānuśāsana 20 September, 2019 Dehradun, India – Vijay K. Jain ] ] ] So that the others too get relief from their suffering, I present this treatise in the hands of the potential (bhavya) readers. Ācārya Guõabhadra avers, in the beginning of 'Ātmānuśāsana', that what is expounded in the treatise may occasionally appear to be a bit bitter, still it will result in favourable outcome. He also cautions the readers not to get frightened; just as the sick person does not get upset by the bitter pill. (verse 3). He must have had noble souls in mind. For me, however, suffering from this longstanding and grave disease of wrong-belief (mithyātva), the exposition has been bitter, hard-hitting and frightening. Fortunately, the potent remedy of adoration (ārādahanā) of right faith (samyagdarśana) that Ācārya Guõabhadra himself has administered to me is proving to be extremely beneficial; it has alleviated my suffering and now I am on path to total recovery. Dr. Veer Sagar Jain – the scholar with selfless dedication Dr. Veer Sagar Jain has willingly, joyfully and swiftly proofread the manuscript of this work. His deep knowledge of the Sanskrit language and of the subject matter, supplemented by his extremely sharp eye, has led to the removal of several still-remaining mistakes and inaccuracies. My humble gratitude and appreciation for his selfless dedication. Dr. Veer Sagar Jain, Professor of Jaina Philosophy (Jaina Darśana) at Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeetha (Deemed University), New Delhi, is a renowned scholar of Sanskrit and of the Jaina Doctrine. Author of several books on Jainism, he is incessantly engaged in propagating its tenets, precisely as promulgated in the Scripture. R (XLIII) Preface 7fgUnh&vuqokn o izdk'ku & KkupUae tSuh (fola1954_ 1897 bZ-)] Jh vkRekuq'kkluxzUFk Jheku~ xq.kHkaeLokfe fojfpr] ckcw KkupUae tSuh ekfyd fnxEcj tSu /EeZ iqLrdky;] iqjkuh vukjdyh] ykgkSj3fgUnh Vhdk & iaoa'kh/j 'kkL=kh (1916)] Hkxoñxq.kHkaeHknUrfojfpr vkRekuq'kklu] tSu xzUFk jRukdj dk;kZy;] ghjkckx] cEcbZ8vuqoknd&ifjpk;d & iatqxyfd'kksj eq[rkj ^;qxohj* (1951)] JheRLokfe& leUrHkaekpk;Zo;Z&iz.khr ;qDR;uq'kklu] ohj lsok efUnj] ljlkok] ftyk lgkjuiqj] izFke laLdj.k9fgUnh vuqokn & vk£;dk lqik'oZerh ekrkth] laiknu & ia- ';kelqUnjyky 'kkL=kh (1995)] egkif.Mr vk'kk/j lkxkj/ekZère~] Hkkjro"khZ; vusdkUr fo}r 1xzaFkekyk lEiknd & vkusmikè;s] ghjkyky tSu rFkk iadSyk'kpanz 'kkL=kh] lEiknu & iackypUnz fl1⁄4kUr'kkL=kh (1980)] vkpk;Z xq.kHkae fojfpr vkRekuq'kklue~] thojkt tSu xzaFkekyk] xzaFk 11] tSu laLÑfr laj{kd la?k] lksykiqj] r`rh; laLdj.k5Hkk"kk Vhdkdkj & ia VksMjey] laiknu & fl1⁄4kUrkpk;Z iaiQwypUae 'kkL=kh (1983)] Hknar xq.kHkaelwfj fojfpr vkRekuq'kklu] Jh x.ks'k o.khZ fnxEcj tSu laLFkku] ufj;k] okjk.klh&52LofLr Vhdk ,oa fgUnh O;k[;k & eqfu iz.kE;lkxj (2017)] vkpk;Z xq.kHkae Lokeh fojfpr vkRekuq'kklu] vkpk;Z vdyad nso tSu fo|k 'kks/ky; lfefr] 109 f'kokth ikdZ] nsokl jksM] mTtSu&476010] f}rh; laLdj.k4Hkk"kk opfudk & iaVksMjey] laiknu ,oa Hkk"kk&ifjorZu & MkWpsruizdk'k ikVuh (1988)] vkpk;Zo;Z Jh xq.kHkaeLokfeiz.khr vkRekuq'kklu] Jh fnxEcj tSu lekt] ekjksB] ukxkSj] jktLFkku] f}rh; laLdj.k6i|kuqokn & vk£;dk vHk;erh ekrkth (1990)] vkRekuq'kklu i|koyh] vf[ky Hkkjrh; fnxEcj tSu egklHkk] uanh'oj Ýyksj fey] ,s'kckx] y[kumQA CK NOWL ED GMENT All that is contained in this book has been excerpted, adapted, or translated into English from a number of authentic Jaina texts. Due care has been taken to conserve the essence of the Holy Scripture composed by the ancient-preceptors (pūrvācārya). Contribution of the following publications in preparation of the present volume is gratefully acknowledged: (XLIV) 15. Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse", Vikalp Printers, Dehradun. 16. Jain, Vijay K. (2015), "Ācārya Samantabhadra's Svayambhūstotra – Adoration of The Twenty-four Tīrthańkara", Vikalp Printers, Dehradun. 14. Chakravarti Nayanar, A. (Prof.) (2009), "Ācārya Kundakunda's Paôcāstikāya-Sāra", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 17. Jain, Vijay K. (2016), "Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 19. Jain, Vijay K. (2017), "Ācārya Pūjyapāda's Samādhitańtram – Supreme Meditation", Vikalp Printers, Dehradun. 18. Jain, Vijay K. (2016), "Ācārya Samantabhadra's Ratnakaraõçakaśrāvakācāra – The Jewel-casket of Householder's Conduct", Vikalp Printers, Dehradun. 20. Jain, Vijay K. (2018), "Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine", Vikalp Printers, Dehradun. 21. Jain, Vijay K. (2018), "Ācārya Umāsvamī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi", Vikalp Printers, Dehradun. 12MkWiUukyky tSu lkfgR;kpk;Z (2015)] vkpk;Z ftulsu fojfpr vkfniqjk.k] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] lksygok¡ laLdj.kifj"kn] r`rh; laLdj.k13lEiknu & uUnyky tSu (\)] Jheñ HkVkjd 'kqHkpUae Lokeh & Jh ikaMo ð iqjk.k] tSu lkfgR; lnu] Jh fnxEcj tSu yky efUnjth] fnYyh&11000610lEiknu&vuqokn & fl1⁄4kUrkpk;Z iadSyk'kpUae 'kkÐh (2013)] if.Mrizoj vk'kk/j fojfpr /ekZèr (vuxkj)] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] NBok¡ laLdj.k11fl1⁄4kUrkpk;Z iaIkwQypUae 'kkÐh (2010)] vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] lksygok¡ laLdj.k- (XLV) Acknowledgment 22. Jain, Vijay K. (2019), "Ācārya Kundakunda's Niyamasāra – The Essence of Soul-adoration", Vikalp Printers, Dehradun. 23. Jaini, J.L. (1928), "The Sacred Books of the Jainas, Vol. VII, Atmanushasana (Discourse to the Soul)", The Central Jaina Publishing House, Ajitashram, Lucknow. ] ] ] (XLVI) vkRekuq'kkluĀtmānuśāsana VI JAY K . JAIN – B I OGRAPHICAL NOT E Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. An independent researcher, Vijay K. Jain has authored several books, and translated into English a number of profound Jaina texts: Marketing Management for Small Units (1988), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Āchārya Umāsvāmi's Tattvārthsūtra – With Hindi and English Translation (2011), Vikalp Printers, Dehradun. Āchārya Kundkund's Samayasāra – With Hindi and English Translation (2012), Vikalp Printers, Dehradun. Ācārya Nemichandra's DravyasaÉgraha – With Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. tSu /eZ % eaxy ifjp; (1994), Management Publishing Co., Dehradun. Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse (2014), Vikalp Printers, Dehradun. Shri Amritchandra Suri's PuruÈārthasiddhyupāya – With Hindi and English Translation (2012), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Svayambhūstotra – Adoration of the Twenty-four Tīrthańkara (2015), Vikalp Printers, Dehradun. Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Ācārya Pūjyapāda's Samādhitaôtram – Supreme Meditation (2017), Vikalp Printers, Dehradun. Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine (XLVII) ] ] ] (XLVIII) vkRekuq'kkluĀtmānuśāsana (2018), Vikalp Printers, Dehradun. Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi (2018), Vikalp Printers, Dehradun. Ācārya Guõabhadra's Ātmānuśāsana – Precept on the Soul (2019), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a small, high-end printing and publishing firm, based in Dehradun, India. Ācārya Kundakunda's Niyamasāra – The Essence of Souladoration (With Authentic Explanatory Notes) (2019), Vikalp Printers, Dehradun. # vkpk;Z xq.kHkae fojfpr vkRekuq'kklu Ācārya Guõabhadra's – Precept on the Soul Ātmānuśāsana .keks vfjgark.ka .keks fl1⁄4k.ka .keks vkbfj;k.ka .keks moT>k;k.ka .keks yks, lOOk lkgw.ka lE ;X n' kZuk ; ue % lE;d~rils ue% lE ;d ~pk fj= kk; ue % lE;XKkuk; ue% vgZfRl1⁄4kpk;ksZikè;k;loZlk/qH;ks ue% AA Lo;EHkqos ueLrqH;a AA # Just as it is not possible to have a tree in the absence of a seed, there cannot be origination, steadiness, growth, and fruition of (right) knowledge and (right) conduct without having right faith in the first place. vFkZ & cht ds vHkko esa ò{k (ds vHkko) dh rjg] lE;Xn'kZu ds u gksus ij Kku vksj pkfj=k dh mRifÙk] fLFkfr] òf1⁄4 vkSj iQy dh mñHkwfr ugha gksrh gSA fo|kòÙkL; lEHkwfrfLFkfròf1⁄4iQyksn;k% A u lUR;lfr lE;DRos chtkHkkos rjksfjo AA 32 AA Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: # vkRekuqÀkkluega o{;s eks{kk; HkO;kuke~ AA1AA y{ehfuoklfuy;a foyhufoy;a fu/k; âfn ohje~ A Having established in my heart Lord Vīra (the twentyfourth Tīrthańkara) – the abode of 'LakÈmī'* (supreme grandeur, splendour) and rid of the karmic dirt – I shall expound 'Ātmānuśāsana' for the potential (bhavya) beings so that they may attain liberation (mokÈa). INVOCATION * eaxykpj.k *vkSj izfrKkokD; vFkZ & tks ohj ftusUae y{eh ds fuokl&LFkku Lo:i gSa rFkk ftudk iki&ey (?kkrh&deZ) u"V gks pqdk gS mUgsa ân; esa /kj.k djds eSa HkO; thoksa dks eks{k izkfIr ds fufeÙkHkwr vkRekuqÀkklu vFkkZr~ vkReLo:i dh fÀk{kk nsus okys bl xzUFk dks dg¡wxkA * 'LakÈmī' here refers to the Lord's internal splendour of omniscience, and external splendours like the heavenly Pavilion (samavasaraõa) and the divine-voice (divyadhvani). On destruction of the four inimical (ghātī) karmas, the self-dependent 'svayambhū' soul of the 'Arhat' – the World Teacher – no longer depends on the five senses; it becomes atīndriya. It is then characterized by infinite knowledge – kevalajñāna (on destruction of the jñānāvaraõīya karma), infinite perception – kevaladarśana (on destruction of the darśanāvaraõīya karma), infinite faith or belief in the essential principles of the reality – kÈāyika-samyaktva (on EXPLANATORY NOTE 3 # destruction of the mohanīya karma), and infinite power – anantavīrya (on destruction of the antarāya karma). The own-nature (svabhāva) of the soul is knowledge-bliss (jñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghātī) karmas, the soul regains its own-nature of infinite knowledge-bliss (jñānānanda). The supremely-auspicious-body (paramaudārika śarīra) of the World Teacher or Lord Jina acquires the most splendid attributes, free from the eighteen imperfections. * see Ācārya Kundakunda's Niyamasāra – The Essence of Soul-adoration, verse 1-6, p. 15-16. The eighteen imperfections are: hunger (kÈudhā), thirst (tÃÈā), fear (bhaya), displeasure (roÈa, krodha, arati), attachment (rāga), delusion (moha), anxiety (cintā), old-age (żarā), sickness (roga), death (mÃtyu), perspiration (sveda), regret (kheda), pride (mada), liking (rati), astonishment (vismaya), sleep (nidrā), rebirth (janma), and despondency or grief (viÈāda, śoka, udvega).* 4 vkRekuq'kkluĀtmānuśāsana # nq%[kkf}Hksf"k furjkefHkok×Nfl lq[kerks¿geI;kReu~ A nq%[kkigkfj lq[kdjeuqÀkkfLe rokuqereso AA2AA vFkZ & gs vkReu~! rw nq%[k ls vR;ar Mjrk gS vkSj lq[k dh bPNk djrk gS] blfy;s eSa Hkh rsjs fy;s vHkh"V mlh rÙo dk izfriknu djrk g¡w tks fd rsjs nq%[k dks u"V djds lq[k dks djus okyk gSA O soul! As you are extremely scared of misery and long for happiness, therefore, I will expound that cherished reality which results in your happiness after destroying misery. ;|fi dnkfpnfLeu~ foikde/qja rnkRodVq fdf×pr~ A Roa rLekUek HkS"kh;ZFkkrqjks Hks"ktknqxzkr~ AA3AA vFkZ & ;|fi bl (vkRekuqÀkklu) esa izfriknu fd;k tkus okyk dqN lE;Xn'kZukfn dk minsÀk dnkfpr~ lquus esa vFkok vkpj.k ds le; esa FkksM+k lk dVq (nq%[knk;d) izrhr gks ldrk gS] rks Hkh og ifj.kke esa e/qj (fgrdkjd) gh gksxkA blfy;s gs vkReu~! ftl izdkj jksxh rh{.k +(dMoh) vkS"kf/ ls ugha Mjrk gS mlh izdkj rw Hkh mlls Mjuk ughaAq Although what is expounded here may occasionally appear to be a bit bitter, still it will result in favourable outcome. Just as the sick person does not get upset by the bitter pill, you also don't get frightened. 5 Verses 2, 3 # nqyZHkk áUrjkaekZLrs txnH;qfTtgh"kZo% AA4AA tuk ?kukÀp okpkyk% lqyHkk% L;qòZFkksfRFkrk% A vFkZ & ftudk mRFkku (mRifÙk vkSj iz;Ru) O;FkZ gS ,sls okpky euq"; vkSj es?k nksuksa gh ljyrk ls izkIr gksrs gSaA fdUrq tks Hkhrj ls vkaeZ (n;kyq vkSj ty ls iw.kZ) gksdj txr~ dk m1⁄4kj djuk pkgrs gSa ,sls os euq"; vkSj es?k nksuksa gh nqyZHk gSaA Noisy (garrulous, vācāla) men and (thundering) clouds, with no purposeful consequence, are common; only the moist (kind-hearted, ārdra) men and (rain-bearing) clouds that benefit the world are rare. izkLrkÀk% izfrHkkij% izÀkeoku~ izkxso n`"VksÙkj% A izk;% iz'ulg% izHkq% ijeuksgkjh ijkfUkUn;k czw;k1⁄4eZdFkka x.kh xq.kfuf/% izLi"Vfe"Vk{kj% AA5AA izkK% izkIrleLrÀkkL=kân;% izO;DryksdfLFkfr% vFkZ & tks f=kdkyorhZ inkFkks± dks fo"k; djus okyh izKk ls lfgr gS] leLr ÀkkL=kksa ds jgL; dks tku pqdk gS] yksdO;ogkj ls ifjfpr gS] vFkZykHk vkSj iwtk&izfr"Bk vkfn dh bPNk ls jfgr gS] uohu&uohu dYiuk dh 'kfDr:i vFkok Àkh?kz mÙkj nsus dh ;ksX;rk:i mRÑ"V izfrHkk ls lEiÂ gS] 'kkUr gS] izÀu djus ds iwoZ esa gh oSls izÀu ds mifLFkr gksus dh lEHkkouk ls mlds mÙkj dks ns[k pqdk gS] izk;% vusd izdkj ds izÀuksa ds mifLFkr gksus ij mudks lgu djusokyk gS vFkkZr~ u rks muls ?kcM+krk gS vkSj u mÙksftr gh gksrk gS] Jksrkvksa ds 6 vkRekuq'kkluĀtmānuśāsana # Åij izHkko Mkyus okyk gS] muds (Jksrkvksa ds) eu dks vkd£"kr djus okyk vFkok muds euksxr Hkko dks tkuus okyk gS] rFkk mÙkeksÙke vusd xq.kksa dk LFkkuHkwr gS_ ,slk la?k dk Lokeh vkpk;Z nwljksa dh fuUnk u djds Li"V ,oa e/qj 'kCnksa esa /eksZinsÀk nsus dk vf/dkjh gksrk gSA The one who has the wisdom about the reality of substances, has assimilated the core of the Scripture, knows the ways of the world, has no desire for worldly riches and honour, has sharp intellect, is serene, has sharp wit to know beforehand the answers to all future questions, has the ability to face with calmness almost all kinds of questions, enjoys lordship over the audience, is attractive, and is a repository of good qualities; such leader of the congregation should deliver his discourse in clear and sweet words, without speaking ill of others. Jqrefodya Àkq1⁄4k òfÙk% ijizfrcks/us cq/uqfrjuqRlsdks yksdKrk ènqrk¿Lìgk ;frifrxq.kk ;fLeÂU;s p lks¿Lrq xq#% lrke~ AA6AA ifj.kfr#:|ksxks ekxZizorZulf}/kS A vFkZ & ftlds ifjiw.kZ Jqr gS vFkkZr~ tks leLr fl1⁄4kUr dk tkudkj gS_ ftldk pkfj=k vFkok eu] opu o dk; dh izòfÙk ifo=k gS_ tks nwljksa dks izfrcksf/r djus esa izoh.k gS_ eks{kekxZ ds izpkj&:i lehphu dk;Z esa vfrÀk; iz;Ru'khy gS_ ftldh vU; fo}ku~ Lrqfr 7 Verses 5, 6 # djrs gSa rFkk tks Lo;a Hkh fof'k"V fo}kuksa dh izÀkalk ,oa mUgsa ueLdkj vkfn djrk gS_ tks vfHkeku ls jfgr gS_ yksd vkSj yksde;kZnk dk tkudkj gS_ ljy&ifj.kkeh gS_ bl yksdlEcU/h bPNkvksa ls jfgr gS_ rFkk ftlesa vkSj Hkh vkpk;Z in ds ;ksX; xq.k fo|eku gSa_ ogh gs;ksikns;&foosdKku ds vfHkyk"kh f'k";ksa dk xq# gks ldrk gSA The 'guru' or the 'spiritual teacher' of the discerning disciple is the one who possesses the following and other qualities of the chief preceptor (ācārya): complete knowledge of the Scripture; pure conduct or purity in the activities of the mind, the speech and the body; expertise in preaching others; keen interest in promulgation of the lofty path (to liberation); reverenced by the learned and with reverence for the unusually learned; modesty; knowledge of the worldly ways; tenderness; and free from worldly desires. lkS[;s"kh Jo.kkfncqf1⁄4foHko% JqRok fopk;Z LiQqVe~ A /eZ ÀkeZdja n;kxq.ke;a ;qDR;kxekH;ka fLFkra 1HkO;%  d dqÀkya eesfr foèÀku~ nq%[kkñ Hk`Àka Hkhroku~ x`Êu~ /eZdFkka Jqrkof/Ñr% ÀkkL;ks fujLrkxzg% AA7AA vFkZ & tks HkO; gS_ esjs fy;s fgrdkjd ekxZ dkSu lk gS bldk fopkj djus okyk gS_ nq%[k ls vR;Ur Mjk gqvk gS_ ;FkkFkZ lq[k dk vfHkyk"kh gS_ Jo.k vkfn cqf1⁄4&foHko ls lEiÂ gS_ rFkk minsÀk dks 1 ikBkUrj & Hkhfreku~ 8 vkRekuq'kkluĀtmānuśāsana # lqudj vkSj mlds fo"k; esa Li"Vrk ls fopkj djds tks ;qfDr o vkxe ls fl1⁄4 ,sls lq[kdkjd n;ke; /eZ dks xzg.k djus okyk gS_ ,slk nqjkxzg ls jfgr f'k"; /eZdFkk lquus dk vf/dkjh ekuk x;k gSA The one who is bhavya*, i.e., has the potential to attain liberation; deliberates over the desirable life-course; is very fearful of misery; seeks real happiness; is endowed with sharp intellect including keen listening; and adopts, after due reflection, the benevolent Doctrine that is in conformity with the reason and the Scripture – such an unprejudiced disciple is worthy of listening to the discourse. The soul that will attain right faith (samyagdarśana), etc., is called 'bhavya' – endowed with the capacity for liberation. Or, it is endowed with bhavyatva. And the soul that will not attain right faith, and so on, is called 'abhavya' – not endowed with the capacity for liberation. Or, it is endowed with abhavyatva. * The soul having the potential to acquire right faith that leads to liberation is called 'bhavya'. The subsidential (aupaśamika) and the destructional (kÈāyika) dispositions (bhāva) arise only in case of the potential (bhavya) souls. But the third – mixed disposition of destructioncum-subsidential (kÈāyopaśamika) – arises in case of the non-potential (abhavya) souls too; the non-potential (abhavya) souls are those not having the inherent capacity for liberation. ikikñ nq%[ka /ekZr~ lq[kfefr loZtulqizfl1⁄4fene~ A rLekf}gk; ikia pjrq lq[kkFkhZ lnk /eZe~ AA8AA vFkZ & iki ls nq%[k vkSj /eZ ls lq[k gksrk gS] ;g ckr lc tuksa esa 9 Verses 7, 8 # Hkys izdkj izfl1⁄4 gS & bls lc gh tkurs gSaA blfy;s tks HkO; izk.kh lq[k dh vfHkyk"kk djrk gS mls iki dks NksM+dj fujUrj /eZ dk vkpj.k djuk pkfg;sA It is well-known that demerit (pāpa) begets suffering and merit (dharma, puõya) begets happiness. Therefore, the potential (bhavya) soul seeking happiness must refrain from demerit and follow incessantly the conduct that leads to merit (dharma). loZ% izsIlfr lRlq[kkfIrefpjkr~ lk loZdeZ{k;kr~ lñòÙkkr~ l p rPPk cks/fu;ra lks¿I;kxekr~ l Jqrs% A lk pkIrkr~ l p loZnks"kjfgrks jkxkn;Lrs¿I;r% ra ;qDR;k lqfopk;Z loZlq[kna lUr% J;Urq fJ;S AA9AA vFkZ & lc izk.kh Àkh?kz gh ;FkkFkZ lq[k dks izkIr djus dh bPNk djrs gSa] ml lq[k dh izkfIr leLr deks± dk {k; gks tkus ij gksrh gS] deks± dk {k; Hkh lE;d~pkfj=k ds fufeÙk ls gksrk gS] og lE;d~pkfj=k Hkh lE;XKku ds vk/hu gS] og lE;XKku Hkh vkxe ls izkIr gksrk gS] og vkxe Hkh }knÀkkax&:i Jqr ds lquus ls gksrk gS] og }knÀkkax Jqr Hkh vkIr ls vkfoHkwZr gksrk gS] vkIr Hkh ogh gks ldrk gS tks leLr nks"kksa ls jfgr gS] rFkk os nks"k Hkh jkxkfnLo:i gSaA blfy;s lq[k ds ewy dkj.kHkwr vkIr dk (nso dk) ;qfDriwoZd (ijh{kkiwoZd) fopkj djds lTtu euq"; cká ,oa vH;Urj y{eh dks izkIr djus ds fy;s lEiw.kZ lq[k nsus okys mlh vkIr dk vkJ; djsaA 10 vkRekuq'kkluĀtmānuśāsana # All living beings wish for early attainment of real happiness; real happiness arises on destruction of all karmas; destruction of karmas is caused by observing right conduct; right conduct ensues from right knowledge; right knowledge is obtained from the Scripture (āgama); the Scripture comprises the discourse on the twelve-departments (dvādaśāńga, jinavāõī); the discourse on the twelve-departments emanates from the Omniscient Lord (Āpta); the Omniscient Lord is completely rid of (the eighteen) imperfections (see p. 4, ante); the imperfections are nothing but faults such as attachment (rāga). Therefore, the worthy seeker of real happiness must, after due discernment, take refuge in the Omniscient Lord (Āpta), the source of all that is beneficial. J1⁄4kua f}fo/a f=k/k nÀkfo/a ekS<Ôk|iks<a lnk laosxkfnfoo£/ra Hkogja =;KkuÀkqf1⁄4izne~ A fufÀpUou~ uo lIrrÙoepyizklknekjksgrka lksikua izFkea fous;fonq"kkek|s;ekjk/uk AA10AA vFkZ & rÙokFkZJ1⁄4ku dk uke lE;XnÀkZu gSA og fulxZt vkSj vf/ext ds Hksn ls nks izdkj dk_ vkSiÀkfed] {kk;ksiÀkfed vkSj {kkf;d ds Hksn ls rhu izdkj dk_ rFkk vkxs dgs tkus okys vkKklE;DRo vkfn ds Hksn ls nl izdkj dk Hkh gSA ew<+rk vkfn (3 ew<+rk] 8 en] 6 vuk;ru vkSj 8 Àkadk&dka{kk vkfn) nks"kksa ls jfgr 11 Verses 9, 10 # gksdj laosx vkfn xq.kksa ls òf1⁄4 dks izkIr gqvk og J1⁄4ku (lE;XnÀkZu) fujUrj lalkj dk ukÀkd_ dqefr] dqJqr ,oa foHkax bu rhu feF;kKkuksa dh Àkqf1⁄4 (lehphurk) dk dkj.k_ rFkk thokthokfn lkr vFkok buds lkFk iq.; vkSj iki dks ysdj ukS rÙoksa dk fuÀp; djkus okyk gSA og lE;XnÀkZu fLFkj eks{k:i Hkou ds Åij p<+us okys cqf1⁄4eku~ f'k";ksa ds fy;s izFke lh<+h ds leku gSA blhfy;s bls pkj vkjk/ukvksa esa izFke vkjk/ukLo:i dgk tkrk gSA Having belief in the true nature of substances is right faith (samyagdarśana). It is of two kinds depending on whether it is attained by intuition (nisargaja) or by acquisition of knowledge (adhigamaja). It is of three kinds depending on the disposition or thought-activity (bhāva). That disposition (bhāva) which has subsidence as its object or cause, is subsidential (aupaśamika). Similarly with regard to destructional (kÈāyika) and destruction-cum-subsidential (kÈāyopaśamika). It is also of ten kinds, like revelation (ājñā) by Lord Jina, as will be detailed in the next four verses. Rid of the twenty-five imperfections like the three kinds of follies, and enriched further by qualities like perpetual fear of the cycle of existence – saÉvega, such right faith is the cause of the cessation of transmigration (saÉsāra); it purifies the knowledge by filtering out the three contaminators called wrong-sensory-knowledge (kumati), wrong-scripturalknowledge (kuśruta) and wrong-clairvoyance (vibhańga). It ascertains the seven substances of reality – tattva, like the soul and the non-soul, or the nature of the nine 12 vkRekuq'kkluĀtmānuśāsana # EXPLANATORY NOTE 1) folly relating to worldly customs (lokamūçhatā), 2) freedom from worldly desire (niÍkāðkÈita), 3) freedom from revulsion (nirvicikitsā), Right faith must be strengthened by these eight limbs (aÈÇāôga); the absence of any of these constitutes an imperfection: 8) joy and affection towards the right path and its followers (vātsalya). A person with right faith must be free from eight kinds of pride (mada): 2) folly relating to deities (devamūçhatā), 1) pride of knowledge (jðāna mada), 2) pride of veneration (pūjā mada), The three kinds of follies (mūçhatā) that a householder with right faith must assiduously guard against are: 3) folly relating to preachers (gurumūçhatā). 5) charitable forbearance and concealment of defects in others (upagūhana), 6) ensuring steadfastness of right faith and conduct so as not to swerve from the path to liberation (sthitikaraõa), 4) freedom from superstitions (amūçhadÃÈÇi), 7) propagation of the true path (prabhāvanā), 1) freedom from doubt (niÍśaðkita), substances (padārtha) which comprise merit (pāpa) and demerit (puõya) besides the seven substances. For the intelligent disciple wishing to climb to the top of the edifice called liberation (mokÈa), this right faith (samyagdarśana) is the first rung of the ladder. As such, right belief is the first of the four adorations (arādhanā). 13 Verse 10 # 3) pride of lineage (kula mada), The six anāyatana have also been defined in the Scripture as 1) false preacher (kuguru), 2) false deity (kudeva), 3) false doctrine (kudharma), and 4-6) adoration of the above three. 4) pride of caste (jāti mada), 3) wrong conduct (mithyācāritra), 6) possessor of wrong conduct (mithyācāritrī). 5) pride of strength (bala mada), Beside these nineteen imperfections – three kinds of follies (mūçhatā), absence of eight limbs (aÈÇāôga), and eight kinds of pride (mada) – the person with right faith (samyagdarśana) must shed adoration of the following six denigrating-abodes – anāyatana – that vitiate faith (see Āśādhara's DharmāmÃta Anagāra, verse 84, p. 174): 8) pride of beauty (śarīra mada). 5) possessor of wrong knowledge (mithyājñānī), 7) pride of austerities (tapa mada), 1) wrong belief (mithyādarśana), 4) possessor of wrong belief (mithyādÃÈÇi), 2) wrong knowledge (mithyājñāna), 6) pride of accomplishments (Ãddhi mada), 3. nindā: expiation for the faults committed; 1. saÉvega: perpetual fear of the cycle of existence, or fond affection (anurāga) for the real dharma; The qualities which further enrich right faith (samyagdarśana) are*: 4. garhā: confession, in front of the master ascetic, of the faults committed; 2. nirveda or vairāgya: detachment from the world, the body and the objects of enjoyment; * see Pt. Āśādhara's DharmamÃta Anagāra, p. 189-190. 14 vkRekuq'kkluĀtmānuśāsana # 6. bhakti: devotion to right faith, Lord Jina, the Siddha, etc. 8. anukampā: compassion for all worldly beings. 5. upaśama: to subdue faults like anger; 7. vātsalya: affection for those following the same path, or to remove impediments from their path; foLrkjkFkkZH;ka Hkoeoijekokfnxk<a p AA11AA vkKkekxZleq‰oeqinsÀkkRlw=kchtla{ksikr~ A vFkZ & og lE;XnÀkZu & vkKkleq‰o] ekxZleq‰o] minsÀkleq‰o] lw=kleq‰o] chtleq‰o] la{ksileq‰o] foLrkjleq‰o] vFkZleq‰o] voxk<+ vkSj ijekoxk<+ & bl izdkj ls nl izdkj dk Hkh gSA 1) ājñāsamudbhava, 2) mārgasamudbhava, 3) upadeśasamudbhava, 4) sūtrasamudbhava, 5) bījasamudbhava, 6) saÉkÈepasamudbhava, 7) vistārasamudbhava, 8) arthasamudbhava, 9) avagāçha, and 10) paramāvagāçha. Such right faith (samyagdarśana) is also of ten kinds: vkKklE;DRoeqDra ;nqr fo#fpra ohrjkxkK;So ;k laKkukxekfC/izl`frfHk#insÀkkfnjknsfÀk n`f"V% AA12AA R;DrxzUFkizi×pa fÀkoeèriFka Jí/UeksgÀkkUrs% A ekxZJ1⁄4kuekgq% iq#"kojiqjk.kksinsÀkksitkrk vFkZ & nÀkZueksg ds miÀkkUr gksus ls xzUFk&Jo.k ds fcuk dsoy 15 Verses 10, 11, 12 # ohrjkx Hkxoku~ dh vkKk ls gh tks rÙoJ1⁄4ku mRiÂ gksrk gS mls vkKklE;DRo dgk x;k gSA nÀkZueksg dk miÀke gksus ls xzUFk&Jo.k ds fcuk tks dY;k.kdkjh eks{kekxZ dk J1⁄4ku gksrk gS mls ekxZlE;XnÀkZu dgrs gSaA =kslB Àkykdkiq#"kksa ds iqjk.k (òÙkkUr) ds minsÀk ls tks lE;XnÀkZu (rÙoJ}ku) mRiÂ gksrk gS mls lE;XKku dks mRiÂ djus okys vkxe:i leqae esa izoh.k x.k/jnsokfn us minsÀklE;XnÀkZu dgk gSA When, on subsidence (upaśama) of perception-delusion (darśanamoha), right faith (samyagdarśana) arises due to belief on the nature of substances as revealed by Lord Jina, without the study of the Scripture, it is called ājñāsamudbhava. When, on subsidence (upaśama) of perception-delusion (darśanamoha) and disinterest in worldly occupations, right faith (samyagdarśana) arises due to keen interest in the propitious path to liberation, without the study of the Scripture, it is called mārgasamudbhava. When right faith (samyagdarśana) arises on listening to the discourse on the sixty-three great personages (śalākā puruÈa) as detailed in the purāõa, it is called upadeśasamudbhava by the apostles (gaõadhara) who have mastered the Scriptureocean. 16 vkRekuq'kkluĀtmānuśāsana # vFkZ & eqfu ds pkfj=k (ldypkfj=k) ds vuq"Bku dks lwfpr djus okys vkpkj&lw=k dks lqudj tks rÙoJ1⁄4ku gksrk gS mls mÙke lw=klE;nÀkZu dgk x;k gSA ftu thokfn inkFkks± ds lewg dk vFkok xf.krkfn fo"k;ksa dk Kku nqyZHk gS mudk fdUgha chtinksa ds }kjk Kku izkIr djus okys HkO; tho ds tks nÀkZueksguh; ds vlk/kj.k miÀkeoÀk rÙoJ1⁄4ku gksrk gS mls chtlE;XnÀkZu dgrs gSaA tks HkO; tho inkFkks± ds Lo:i dks la{ksi ls gh tku djds rÙoJ1⁄4ku (lE;XnÀkZu) dks izkIr gqvk gS mlds ml lE;XnÀkZu dks la{ksilE;XnÀkZu dgk tkrk gSA When right faith (samyagdarśana) arises on listening to the discourse on rules of conduct for the ascetics as detailed in the caranānuyoga, it is called the glorious sūtrasamudbhava. It is difficult to attain knowledge of the nature of substances of reality or of subjects like mathematics. When, on extraordinary subsidence (upaśama) of perception-delusion (darśanamoha), right faith (samyagdarśana) arises in some potential soul on acquisition of knowledge of the above mentioned subjects through incantation of the first-letter (bījakÈara) of a mantra, it is called bījasamudbhava. When right faith (samyagdarśana) arises in a potential soul through vkd.;kZpkjlw=ka eqfupj.kfo/s% lwpua Jí/ku% lwDrklkS lw=kn`f"VnqZjf/xexrsjFkZlkFkZL; chtS% A dSfÀpTTkkrksiyC/sjleÀkeoÀkkñchtn`f"V% inkFkkZu~ la{ksis.kSo cqñèok #fpeqixroku~ lk/q la{ksin`f"V% AA13AA 17 Verse 13 # ;% JqRok }knÀkkÄha Ñr#fpjFk ra fof1⁄4 foLrkjn` "Võ latkrkFkkZRdqrfÀpRizopuopukU;Urjs.kkFkZn`f"V% A n`f"V% lkÄkÄckáizopueoxkáksfRFkrk ;koxk<kõ õ dSoY;kyksfdrkFksZ #fpfjg ijekokfnxk<sfr :<k AA14AA vFkZ & tks HkO; tho ckjg vaxks dks lqudj rÙoJ1⁄4kuh gks tkrk gS mls foLrkjlE;XnÀkZu ls ;qDr tkuks] vFkkZr~ }knÀkkax ds lquus ls tks rÙoJ1⁄4ku gksrk gS mls foLrkjlE;XnÀkZu dgrs gSaA vaxcká vkxeksa ds i<+us ds fcuk Hkh muesa izfrikfnr fdlh inkFkZ ds fufeÙk ls tks vFkZJ1⁄4ku gksrk gS og vFkZlE;XnÀkZu dgykrk gSA vaxks ds lkFk vaxcká Jqr dk voxkgu djds tks lE;XnÀkZu mRiÂ gksrk gS mls voxk<+lE;XnÀkZu dgrs gSaA dsoyKku ds }kjk ns[ks x;s inkFkks± ds fo"k; esa #fp gksrh gS og ;gk¡ ijekoxk<+lE;XnÀkZu bl uke ls izfl1⁄4 gSA When right faith (samyagdarśana) arises in a potential soul by listening to all the twelve departments (dvādaśāńga) of the Scripture (āgama), it is called vistārasamudbhava. When right faith (samyagdarśana) arises in a potential soul due to an object, it being the instrumental (nimitta) cause, detailed in the ańgabāhya*, * The fourteen miscellaneous concepts (prakīrõaka), external to the twelve departments (dvādaśāńga), are called ańgabāhya. acquisition of only brief knowledge about the nature of substances, it is called saÉkÈepasamudbhava. 18 vkRekuq'kkluĀtmānuśāsana # @ The avagāçha samyagdarśana occurs to the śrutakevalī – the possessor of perfect, indirect knowledge. # The paramāvagāçha samyagdarśana occurs to the Omniscient (kevalī) – the possessor of perfect, direct knowledge. without reading the Scripture itself, it is called arthasamudbhava. When right faith (samyagdarśana) arises in a potential soul due to the study of the Scripture (āgama, dravyaśruta) – the twelve departments (dvādaśāńga) and the fourteen miscellaneous concepts called the ańgabāhya – it is called the avagāçha @ samyagdarśana . When right faith (samyagdarśana) gets to the level of complete faith in substances as seen in perfect and direct knowledge – omniscience – it is called #the paramāvagāçha samyagdarśana . iwT;a egke.ksfjo rnso lE;DRola;qDre~ AA15AA Àkecks/òÙkrilka ik"kk.kL;so xkSjoa iqal% A vFkZ & iq#"k ds lE;DRo ls jfgr ÀkkfUr ('ke)] Kku] pkfj=k vkSj ri budk egÙo (xkSjo) iRFkj ds Hkkjhiu ds leku O;FkZ gSA ijUrq ogh egÙo (xkSjo) ;fn ;s lE;DRo ls lfgr gSa rks egkef.k ds leku ewY;oku~] iwTkuh; gks tkrk gSA In the man without right faith (samyagdarśana), these – calmness (śama), knowledge (jñāna), conduct (cāritra) and austerity (tapa) – do not have much value, like the 19 Verses 14, 15 # ckyL;so ros;a lqdqekjSo fØ;k fØ;rs AA16AA feF;kRokrÄorks fgrkfgrizkIR;ukfIreqX/L; Aï vFkZ & feF;kRo:i jksx ls lfgr gksdj fgr dh izkfIr vkSj vfgr ds ifjgkj dks u le> ldus okys ckyd ds leku rsjs fy;s ;g lE;DRokjk/uk&:i lqdksey&ljy fpfdRlk dh tkrh gSA This gentle remedy (as the clever doctor mixes his medicine in a sweet syrup when giving it to a child) of adoration (ārādahanā) of right faith (samyagdarśana) is being administered to you, suffering from the disease of wrong-belief (mithyātva) and unable to discriminate between what is good and what is bad. fo"k;fo"kekÀkuksfRFkreksgTojtfurrhozr`".kL; A fu%ÀkfDrdL; Hkor% izk;% is;k|qiØe% Js;ku~ AA17AA vFkZ & fo"k;:i fo"ke Hkkstu ls mRiÂ gq, eksg:i Toj ds fufeÙk ls tks rhoz r`".kk (fo"k;kdka{kk vkSj I;kl) ls lfgr gS rFkk ftldh ÀkfDr mÙkjksÙkj {kh.k gks jgh gS ,sls rsjs fy;s izk;% is; vkfn (ihus ds ;ksX; lqikP; ÝQyksa dk jl vkfn rFkk v.kqozr vkfn) dh fpfdRlk vf/d Js"B gksxhA heavy stone; in the man with right faith, these become adorable (valuable), like the precious gem. 20 vkRekuq'kkluĀtmānuśāsana # lqf[krL; nq%f[krL; p lalkjs /eZ ,o ro dk;Z% A lqf[krL; rnfHkò1⁄4ÔS nq%[kHkqtLrnqi?kkrk; AA18AA vFkZ & gs tho! rw pkgs lq[k dk vuqHko dj jgk gks vkSj pkgs nq%[k dk] fdUrq lalkj esa bu nksuksa gh voLFkkvksa esa rsjk ,dek=k dk;Z /eZ gh gksuk pkfg;sA dkj.k ;g gS fd ;fn rw lq[k dk vuqHko dj jgk gS rks og /eZ rsjs ml lq[k dh òf1⁄4 dk dkj.k gksxk] vkSj ;fn rw nq%[k dk vuqHko dj jgk gS rks og /eZ rsjs ml nq%[k ds foukÀk dk dkj.k gksxkA O soul! In this world, whether you are happy or miserable, dharma* should be your only pursuit. If you are happy, dharma will increase your happiness; if you are miserable, it will remove your misery. * Dharma implies piety or laudable conduct. In real sense, however, dharma is the disposition of equanimity (sāmya). And, equanimity is the soul's nature when it is rid of delusion (moha) and agitation (kÈobha). (see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, verse 1 7, p. 9.) As you are suffering from delusion-fever which has resulted in severe lust (tÃÈõā) due to the intake of adverse food, i.e., indulgence in sense-pleasures, and as your strength is diminishing progressively, medicine comprising liquid-food, etc., (easily digestible fruit-juice, etc., and minor vows, etc.) is advised. 21 Verses 17, 18 # vFkZ & bfUae;fo"k;ksa ds lsou ls mRiUu gksus okys lc lq[k bl /eZ:i m|ku esa fLFkr ò{kksa ({kek&eknZokfn) ds gh iQy gSaA blfy;s gs HkO; tho! rw ftu fdUgha mik;ksa ls mu /eZ:i m|ku ds ò{kksa dh Hkys izdkj j{kk djds muls mi;qZDr bfUae;fo"k;&tU; lq[kksa:i iQyksa dk lap; djA All pleasures borne out of the sense-objects are the fruits of the trees (forbearance, modesty, etc.) in the garden of dharma. Therefore, O soul, guard deftly, by all (fair) means, these trees and harvest their fruits (pleasures borne out of the sense-objects). /ekZjker:.kka iQykfu losZfUae;kFkZlkS[;kfu A laj{; rkaLrrLrkU;qfPpuq ;SLrS#ik;SLRoe~ AA19AA rLekRlq[kHkÄfHk;k ek Hkw/ZeZL; foeq[kLRoe~ AA20AAõ /eZ% lq[kL; gsrqgsZrquZ fojk/d% Lodk;ZL; A vFkZ & /eZ lq[k dk dkj.k gS vkSj dkj.k dqN vius dk;Z dk fojks/d (fouk'kd) gksrk ugha gSA blfy;s rw lq[kukÀk ds Hk; ls /eZ ls foeq[k u gksA Dharma is the cause (hetu) of happiness (sukha), and the cause (hetu) does not oppose its own effect (kārya). Therefore, fearing deprivation of happiness, you should not be indifferent to dharma. 22 vkRekuq'kkluĀtmānuśāsana # vFkZ & ftl izdkj fdlku cht ls mRiÂ /kU; (xsgwa vkSj pkoy vkfn) dks izkIr djrk gqvk mlesa ls Hkfo"; ds fy;s dqN cht ds fufeÙk lqjf{kr j[kdj gh mldk miHkksx djrk gS mlh izdkj] gs HkO; tho! rwus tks ;g lq[k&lEifÙk izkIr dh gS og /eZ ds gh fufeÙk ls izkIr dh gS] blfy;s rw Hkh mDr lq[k&lEifÙk ds chtHkwr ml /eZ dk j{k.k djds gh mldk miHkksx djA The farmer obtains food grain by growing the seed and while consuming (enjoying) food grain he preserves a part of it for future use as the seed. The prosperity that you have obtained has originated from dharma. You also consume (enjoy) your riches while preserving the seed, i.e., dharma. chtknokIr/kU;% Ñ"khcyLrL; chtfeo AA21AA /ekZnokIrfoHkoks /e± izfrikY; HkksxeuqHkorq A vFkZ & dYiò{k dk iQy ladYi (izkFkZuk) ds vuqlkj izkIr gksrk gS rFkk fpUrkef.k dk Hkh iQy fpUrk (euÑr fopkj) ds vuqlkj izkIr gksrk gS] ijUrq /eZ ls tks iQy izkIr gksrk gS og vizk£Fkr ,oa vfpUR; gh izkIr gksrk gSA vladYI;elafpUR;a iQya /ekZnokI;rs AA22AA ladYI;a dYiò{kL; fpUR;a fpUrke.ksjfi A The wish-fulfilling tree (kalpavÃkÈa) provides fruit according to the wish and the magical-thought-gem 23 Verses 21, 22 # (cintāmaõi) provides fruit according to the thought. However, the fruit that dharma provides is automatic, beyond the wish and the thought. ifj.kkeeso dkj.kekgq% [kyq iq.;iki;ks% izkKk% A rLekr~ ikikip;% iq.;ksip;Àp lqfo/s;% AA23AA vFkZ & fo}ku~ euq"; fuÀp; ls vkReifj.kke dks gh iq.; vkSj iki dk dkj.k crykrs gSaA blfy;s vius fueZy ('kqHk) ifj.kke ds }kjk iwoZlafpr iki dh futZjk] uohu iki dk fujks/ vkSj iq.; dk miktZu djuk pkfg;sA Knowledgeable men aver that, for sure, soul-modification (ātmapariõāma) is the cause of merit (puõya) as well as demerit (pāpa). Therefore, (through pious soulmodification) you should destroy demerit (previously accumulated and fresh) and accumulate merit. EXPLANATORY NOTE 'kqHk% iq.;L;k'kqHk% ikiL; AA6&3AA Ācārya Umāsvāmī's Tattvārthasūtra: 'kqHk ;ksx iq.; deZ ds vkÏo esa dkj.k gS vkSj v'kqHk ;ksx iki deZ ds vkÏo esa dkj.k gSA Auspicious activity – śubhayoga – is the cause of merit (puõya) and inauspicious activity – aśubhayoga – is the cause of demerit (pāpa). 24 vkRekuq'kkluĀtmānuśāsana # ÑRok /eZfo?kkra fo"k;lq[kkU;uqHkofUr ;s eksgkr~ A vkfPN| r:u~ ewykr~ iQykfu x`ÊfUr rs ikik% AA24AA vFkZ & tks izk.kh eksg ls (vKkurkiwoZd) /eZ dks u"V djds fo"k;lq[kksa dk vuqHko djrs gSa os ikih ò{kksa dks tM+ ls m[kkM+ dj iQyksa dks xzg.k djuk pkgrs gSaA The men who, out of delusion (moha), wipe out dharma while indulging in sense-pleasures are like those vicious men who uproot the tree for the sake of fruits. drZ`RogsrqdrZ`RokuqerS% Lej.kpj.kopus"kq A ;% loZFkkfHkxE;% l dFka /eksZ u laxzká% AA25AA vFkZ & tks /eZ eu ls Lej.k] Àkjhj ds }kjk vkpj.k rFkk opuÑr minsÀk dks fo"k; djus okys drZ`Ro (Ñr)] gsrqdrZ`Ro (izsj.kk&dkfjr) vkSj vuqeksnu ds }kjk lc izdkj ls izkIr fd;k tk ldrk gS ml /eZ dk laxzg dSls ugha djuk pkfg;s\ vFkkZr~ lc izdkj ls mldk laxzg voÀ; djuk pkfg;sA The dharma can be pursued through the mind (mana), the body (kāya) and the speech (vacana), and, in each case, by doing (kÃta), causing it done (kārita) and approval (anumodana); why should such dharma not be amassed? 25 Verses 24, 25 # /ekZs olsUeufl ;konya l rko& 1⁄4Urk u gUrqjfi iÀ; xrs¿Fk rfLeu~ A n`"Vk ijLijgfrtZudkRetkuka j{kk rrks¿L; txr% [kyq /eZ ,o AA26AA vFkZ & ns[kks] tc rd og /eZ eu esa vfrÀk; fuokl djrk gS rc rd izk.kh vius ekjus okys dk Hkh ?kkr ugha djrk gSA vkSj tc og /eZ eu ls fudy tkrk gS rc firk vkSj iq=k dk Hkh ijLij esa ?kkr ns[kk tkrk gSA blfy, bl foÀo dh j{kk ml /eZ ds jgus ij gh gks ldrh gSA See, so long as dharma fills the mind through and through, the man does not kill even his slayer. But when the mind is without dharma, the father and the son are seen killing each other. Therefore, this world is safe only in presence of dharma. u lq[kkuqHkokr~ ikia ikia r1⁄4srq?kkrdkjEHkkr~ A ukth.k± fe"VkÂkÂuq rUek=kk|frØe.kkr~ AA27AA vFkZ & iki lq[k ds vuqHko ls ugha gksrk gS] fdUrq og mi;qZDr /eZ ds gsrqHkwr v glk vkfn dks u"V djus okys izkf.ko/kfn ds vkjEHk ls gksrk gSA Bhd gh gS& vth.kZ dqN fe"VkÂ ds [kkus ls ugha gksrk gS] fdUrq og fuÀp; ls mlds izek.k ds vfrØe.k ls gh gksrk gSA 26 vkRekuq'kkluĀtmānuśāsana # There is no demerit (pāpa) in mere sensual enjoyment, but there is demerit in initiation (ārambha) of activities resulting in injury (hiÉsā), etc., thereby destroying dharma that promotes non-injury (ahiÉsā). See, indigestion is not caused by sweet-food but by its excessive consumption. vI;srUèx;kfnda ;fn ro izR;{knq%[kkLina ikiSjkpfjra iqjkfrHk;na lkS[;k; ladYir% A ladYia reuqfT>rsfUae;lq[kSjklsfors /h/uS% /E;sZ deZf.k  d djksfr u Hkok¡Yyksd};Js;fl AA28AA vFkZ & gs HkO; tho! tks fÀkdkj vkfn O;lu izR;{k esa gh nq%[k ds LFkkuHkwr gSa] ftuesa ikih tho gh izòÙk gksrs gSa] rFkk tks ijHko esa nq%[knk;d gksus ls vfrÀk; Hk;kud gSa_ os Hkh ;fn ladYi&ek=k ls rsjs lq[k ds fy;s gks ldrs gSa rks fiQj foosdh tu bfUae;lq[k dks u NksM+dj ftl /eZ;qDr vkpj.k dks djrs gSa rFkk tks nksuksa gh yksdksa esa dY;k.kdkjd gS ml /eZe; vkpj.k esa rw mDr ladYi dks D;ksa ugha djrk gS\ vFkkZr~ mlesa gh rq>s lq[k dh dYiuk djuh pkfg;sA O worthy soul! Evil-passions (vyasana), like hunting, are evidently abodes of misery; only the sinners indulge in these, and, being the cause of misery in future lives, these are excessively frightful. Even these, just by mentalresolve (imagination), may appear to be your sources of enjoyment. Men of discrimination engage, without 27 Verses 27, 28 # leaving sensual enjoyment, in laudable conduct that brings propitiousness in this world and the next. Why should you not take a mental-resolve to adopt such laudable conduct? (You should imagine that happiness resides only in laudable conduct.) nUryXur`.kk ?ufUr èxhjU;s"kq dk dFkk AA29AA HkhrewrhZxZr=kk.kk funksZ"kk nsgfoÙkdk% A vFkZ & ftu fgjf.k;ksa dk Àkjhj lnk Hk; ls dk¡irk jgrk gS] ftudk ou esa dksbZ j{kd ugha gS] tks fdlh dk vijk/ (vfu"V) ugha djrh gSa] ftuds ,dek=k vius Àkjhj dks NksM+dj nwljk dksbZ /u ugha gS] rFkk tks nk¡rksa ds chp esa vVds gq, r`.kksa dks /kj.k djrh gSa_ ,slh fgjf.k;ksa dk Hkh ?kkr djus ls tc fÀkdkjh&tu ugha pwdrs gSa rc Hkyk nwljs (lkijk/) izkf.k;ksa ds fo"k; esa D;k dgk tk ldrk gS\ vFkkZr~ mudk ?kkr rks os djsaxs ghA When the hunters do not hesitate to kill even the doe (she-deer) whose body trembles with fear, who is unprotected, innocent, has the body as her sole possession, and with blades of grass between her teeth, what to say of other (guilty, cruel) animals? EXPLANATORY NOTE It is a well-known and established worldly custom that the true brave does not attack anyone who is overtly coward, unprotected, not guilty, unarmed, and exhibits the sign of surrender (e.g., blades of grass 28 vkRekuq'kkluĀtmānuśāsana # between the teeth). Further, the brave never attacks women and children. The true brave will not use strength even if just one of the above-mentioned characteristics was present in the opponent. It is unfortunate that the merciless hunter does not hesitate to kill the doe (she-deer) exhibiting all these characteristics. Such an act is not only condemnable, it brings forth misery, here and hereafter. iSÀkqU;nSU;nEHkLrs;kùrikrdkfnifjgkjkr~ A yksd};fgretZ; /ekZFkZ;Àk%lq[kk;kFkZe~ AA30AA vFkZ & gs HkO; tho! rw ijfuUnk] nhurk] Ny&diV] pksjh vkSj vlR; Hkk"k.k vkfn ikiksa dks NksM+dj izfri{kHkwr lR;laHkk"k.k ,oa vpkS;Z ozrksa dks & tks nksuksa gh yksd esa fgrdkjd gSa & /kj.k djA dkj.k fd ;s lcds fy;s /eZ] /u] dh£r vkSj lq[k ds dkj.kHkwr gSaA O worthy soul! For securing dharma (piety), wealth, renown and happiness, here and hereafter, renounce (sinful) traits such as back-biting, dejection, deceitfulness, theft, and falsehood. larki;u~ txnÀks"keÀkhrjfÀe% iÁs"kq iÀ; fon/kfr fodkÀky{ehe~ AA31AA iq.;a dq#"Ok Ñriq.;euhn`'kks¿fi uksiaeoks¿fHkHkofr izHkosPPk HkwR;S A vFkZ & gs HkO; tho! rw iq.; dk;Z dks dj] D;ksafd iq.;oku~ izk.kh ds 29 Verses 29, 30, 31 # Åij vlk/kj.k Hkh miaeo dqN izHkko ugha Mky ldrk gSA bruk gh ugha cfYd og miaeo Hkh mlds fy;s lEifÙk dk lk/u cu tkrk gSA ns[kks] leLr lalkj dks larIr djus okyk lw;Z Hkh deyksa esa fodkl:i y{eh dks gh djrk gSA O worthy soul! Acquire merit (puõya). Even bizarre mishaps cannot affect those with merit. On the contrary, these mishaps become sources of their glory and wellbeing. See, the sun which torments the whole world (with its heat) brings about prosperity of bloom in the lotuses. r}ÔDra uuq nSoeso 'kj.ka f/fX/XòFkk ikS#"ke~ AA32AA usrk ;=k c`gLifr% izgj.ka otza lqjk% lSfudk% bR;k'p;ZcykfUorks¿fi cyfHk‰Xu% ijS% lÄjsõ LoxksZ nqxZeuqxzg% [kyq gjsjSjko.kks okj.k% A vFkZ & ftldk ea=kh c`gLifr Fkk] ÀkL=k otz Fkk] lSfud nso Fks] nqxZ (fdyk) LoxZ Fkk] gkFkh ,sjkor Fkk] rFkk ftlds Åij gfj dk vuqxzg (lgk;rk) Fkk_ bl izdkj vñHkqr cy ls la;qDr Hkh og bUae ;q1⁄4 esa nSR;ksa (vFkok jko.k vkfn) }kjk ijkftr gqvk gSA blhfy;s ;g Li"V gS fd fuÀp; ls nSo (HkkX;) gh izk.kh dk j{kd gSA iq#"kkFkZ O;FkZ gS] mlds fy;s ckjEckj f/Ddkj gksA The extremely mighty Indra, who had BÃhaspati* as his advisor, thunderbolt as his weapon, celestial beings as his * BÃhaspati – the god of wisdom and devotion. 30 vkRekuq'kkluĀtmānuśāsana # army, heaven as his fortress, Airāvata as his elephant, and Hari as his benefactor, lost battle against the demons (read Rāvaõa). It is clear, therefore, that own-fate (daiva) is the only protection; self-effort (puruÈārtha) is futile and contemptible. EXPLANATORY NOTE In the previous verse (verse 31), the importance of merit (puõya) was emphasized. The same point-of-view has been strengthened in the present verse. If own-effort (pauruÈa) were the only source of attaining the desired, Indra, with such invincible collaborators, could not have been defeated by Rāvaõa. The next verse clarifies that only the laudable own-effort (pauruÈa) has the power to make life worthy for self and for others. jRukuka fu/;% i;ks/; bo O;kòÙkfoÙkLìgk% A HkrkZj% dqyioZrk bo Hkqoks eksga fogk; Lo;a Lì"Vk% dSjfi uks uHkks foHkqr;k foÀoL; foJkUr;s lUR;|kfi fpjUrukfUrdpjk% lUr% fd;Urks¿I;eh AA33AA vFkZ & tks Lo;a eksg dks NksM+dj dqyioZrksa ds leku ìfFkoh dk m1⁄4kj djus okys gSa] tks leqae ds leku Lo;a /u dh bPNk ls jfgr gksdj jRuksa ds Lokeh gSa] rFkk tks vkdkÀk ds leku O;kid gksus ls fdUgha ds }kjk Lì"V u gksdj foÀo dh foJkfUr ds dkj.k gSa] ,sls viwoZ xq.kksa ds /kjd iqjkru eqfu;ksa ds fudV esa jgus okys os fdrus gh lk/q vkt Hkh fo|eku gSaA Worthy saints who have vanquished delusion (moha) and are disciples of ancient-preceptors (pūrvācārya) exist even 31 Verses 32, 33 # today. They tend the people, like the mountain-chains (kulācala parvata – Himavān and Mahāhimavān, etc.) protect the earth. Owning gems, like right faith (samyagdarśana), but with no desire for wealth, they are like the oceans which are repositories of precious jewels. Untouched (by attachment), they provide solace to all, like the expanse of space (ākāśa) which, though untouched, provides room to all. firk iq=ka iq=k% firjefHkla/k; cgq/k foeksgknhgsrs lq[kyoeokIrqa ùiine~ A u iÀ;R;JkUra ruqeigjUra ;eeeqe~ AA34AA vgks eqX/ks yksdks èfrtuuna"VakUrjxrks vFkZ & firk iq=k dks rFkk iq=k firk dks /ks[kk nsdj izk;% os nksuksa gh eksg ds oÀk gksdj vYi&lq[k okys jktk ds in (lEifÙk) dks izkIr djus ds fy;s iz;Ru djrs gSaA ijUrq vkÀp;Z gS fd ej.k vkSj tUe:i nk<+ksa ds chp esa izkIr gqvk ;g ew[kZ izk.kh fujUrj Àkjhj dks u"V djus okys ml m|e ;e dks ugha ns[krk gSA Under the spell of delusion (moha), both, the son and the father, try to deceive each other for obtaining the mundane pleasures of kingship. It is strange that this silly world does not see the god-of-death (yama) who is incessantly snatching away this body, placed in the jaws of birth and death. 32 vkRekuq'kkluĀtmānuśāsana # p{kq"kkU/ks u tkukfr fo"k;kU/ks u dsufpr~ AA35AA vU/kn;a egkuU/ks fo"k;kU/hÑrs{k.k% A vFkZ & ftlds us=k bfUae;fo"k;ksa ds }kjk vU/s dj fn;s x;s gSa vFkkZr~ fo"k;ksa esa eqX/ jgus ls ftldh foosdcqf1⁄4 u"V gks pqdh gS ,slk ;g izk.kh ml yksdizfl1⁄4 vU/s ls Hkh vf/d vU/k gS] D;kasfd vU/k izk.kh rks dsoy p{kq ds gh }kjk ugha tku ikrk gS] ijUrq ;g fo"k;kU/ euq"; bfUae;ksa vkSj eu vkfn esa ls fdlh ds }kjk Hkh oLrqLo:i dks ugha tku ikrk gSA The one who is blinded by the (lust of) sense-pleasures is more blind than the one who is called 'blind' in worldly parlance. The latter is unable to perceive through his eyes only but the former cannot perceive through any of his senses (including the mind). dL;  d fd;nk;kfr òFkk oks fo"k;Sf"krk AA36AA vkÀkkxrZ% izfrizkf.k ;fLeu~ foÀoe.kwiee~ A vFkZ & vkÀkk:i og xrZ (xM~<k) izR;sd izk.kh ds Hkhrj fLFkr gS ftlesa fd foÀo ijek.kq ds cjkcj izrhr gksrk gSA fiQj mlesa fdlds fy;s D;k vkSj fdruk vk ldrk gS\ vFkkZr~ izk;% ugha ds leku gh dqN vk ldrk gSA vr,o gs HkO;thoksa! rqEgkjh mu fo"k;ksa dh vfHkyk"kk O;FkZ gSA Every living being carries in him that deep pit of desires 33 Verses 35, 36 # in which the world (all sense-objects) appears to be just like an atom. This be the case, how much can each living being get? Almost nothing. It is, therefore, futile to carry desires for the sense-objects. aekxkxkfeHkokFkZeso lrra izhR;k ;rUrs rjke~ AA37AA vk;q% Jhoiqjkfnda ;fn HkosRiq.;a iqjksik£tra L;kr~ Lko± u HkosÂ rPp furjkek;kflrs¿I;kRefu A bR;k;kZ% lqfopk;Z dk;ZdqÀkyk% dk;sZ¿=k eUnks|ek% vFkZ & ;fn iwoZ esa izkIr fd;k gqvk iq.; gS rks vk;q] y{eh vkSj Àkjhj vkfn Hkh ;FksfPNr izkIr gks ldrs gSaA ijUrq ;fn og iq.; ugha gS rks fiQj vius dks DysfÀkr djus ij Hkh og lc (b"V vk;q vkfn) fcYdqy Hkh ugha izkIr gks ldrk gSA blhfy;s ;ksX;k;ksX; dk;Z dk fopkj djus okys Js"B tu Hkys izdkj fopkj djds bl yksd lEcU/h dk;Z ds fo"k; esa foÀks"k iz;Ru ugha djrs gSa] fdUrq vkxkeh Hkoksa dks lqUnj cukus ds fy;s gh os fujUrj izhfriwoZd vfrÀk; iz;Ru djrs gSaA Long-life, wealth and (strong and beautiful) body, etc., are obtained from the previously earned merit (puõya). The soul devoid of such merit cannot have these attributes even after excessive toil. Therefore, excellent men with discrimination, as a result of their deliberation, are only mildly enthused toward worldly occupations. But they work hard, incessantly and cheerfully, for the sake of their future lives. 34 vkRekuq'kkluĀtmānuśāsana # vkKkra dj.kSeZu% izf.kf/fHk% fiÙkTojkfo"Vor~ d% Loknks fo"k;s"olkS dVqfo"kiz[;s"oya nq%f[kuk ;kuUos"Vqfeo Ro;k¿ÀkqfpÑra ;sukfHkekukère~ A d"Va jkxjlS% lq/hLRoefi lu~ O;R;kflrkLoknu% AA38AA +vFkZ & dM, fo"k ds ln`Àk larki mRiÂ djus okys mu fo"k;ksa esa og q dkSu lk Lokn (vkuUn) gS fd ftlds fufeÙk ls mDr fo"k;ksa dks [kkstus ds fy;s nq%[kh gksdj rwus vius LokfHkeku (vkRexkSjo) :i vèr dks efyu dj Mkyk gS\ vjs] eq>s fuÀp; gks pqdk gS fd rw fo}ku~ gksdj Hkh fiÙkToj ls ihfM+r euq"; dh rjg eu dh nwrh ds leku gksdj fo"k;ksa esa vkuUn ekuus okyh bfUae;ksa ds }kjk foijhr&Lokn okyk dj fn;k x;k gSA What taste is there in the bitter poison of sense-pleasures in whose search you have distressed yourself and defiled the nectar of your self-esteem? Alas! It is clear that, though knowledgeable but as if suffering from the bilious-fever, your senses, the messengers of the mind chasing sense-pleasures, have perverted your taste. vfuòÙkstZxRlo± eq[kknofÀkuf"V ;r~ A rÙkL;kÀkfDrrks HkksDrqa foruksHkkZuqlkseor~ AA39AA vFkZ & r`".kk dh fuòfÙk ls jfgr vFkkZr~ vf/d r`".kk ls ;qDr gksdj Hkh rsjs eq[k ls tks lc txr~ vofÀk"V cpk gS og rsjh Hkksxus dh 35 Verses 38, 39 # ÀkfDr u jgus ls gh Àks"k jgk gSA tSls & jkgq ds eq[k ls Àks"k jgs lw;Z vkSj pUaeekA In spite of your limitless craving, the sense-objects have escaped your mouth and remained in this world; this is due to the lack of your strength. It is akin to the parts of the sun and the moon that remain uncovered from the mouth of Rāhu*! * Rāhu, in Indian texts, is one of the nine major astronomical bodies (navagraha). It causes lunar and solar eclipses. ek HkwHkkZSfrdeksndO;frdja lEik| gkL;kLine~ AA40AA lkezkT;a dFkeI;okI; lqfpjkRlalkjlkja iqu% Roa izkxso ifjxzgku~ ifjgj R;kT;ku~ x`ghRokfi rs rÙ;DroSo ;fn f{krhÀojojk% izkIrk% fJ;a Àkk'orhe~ A vFkZ & ftl fdlh izdkj ls lalkj ds lkjHkwr lkezkT; (lkoZHkkSe jkT;) dks fpjdky esa izkIr djds Hkh ;fn pØorhZ mls NksM+us ds iÀpkr~ gh vfouÀoj eks{k y{eh dks izkIr gq, gSa rks fiQj rqe R;kxus ds ;ksX; mu ifjxzgksa (fo"k;ksa) dks xzg.k djus ds igys gh NksM+ nksA blls rqe ifjozktd ds yM~Mw ds leku fo"k;ksa dk lEiknu djds gkL; ds ik=k u cuksA Even the 'king-of-kings' (cakravartī) who attains, after a long time and great effort, lordship over the entire world 36 vkRekuq'kkluĀtmānuśāsana # has to renounce all his grandeur to attain the eternal bliss of liberation. Why not you renounce beforehand the worldly sense-objects? You would thus save yourself from ridicule, as the wanderer saint who had picked up, with the intention of washing it and not to eat, the piece of sweet-food which had fallen in filth. EXPLANATORY NOTE R;kxk; Js;ls foÙkefoÙk% lafpuksfr ;% A Lo'kjhja l iÄsu LukL;kehfr fofyEifr AA16AAï tks fu/Zu euq"; iq.;izkfIr gksxh blfy;s nku djus ds fy;s /u dks ,df=kr djrk gS og ^eSa Luku dj yw¡xk* bl fopkj ls vius 'kjhj dks dhpM+ ls yisVrk gSA Ācārya Pūjyapāda's IÈÇopadeśa: The poor man who accumulates wealth so as to be able to spend it in future on virtuous activities, like giving of gifts, is like the man who deliberately soils his body with mud thinking that he will clean it later on by bathing. DokI;srñ};oRdjksfr pfjra izKk/ukukefi A rLekns"k rnU/jTtqoyua Lukua xtL;kFkok eÙkksUeÙkfopsf"Vra u fg fgrks xsgkJe% loZFkk AA41AA loZ /eZe;a DofpRDofpnfi izk;s.k ikikReda vFkZ & x`gLFkkJe fo}TTkuksa ds Hkh pkfj=k dks izk;% fdlh lkekf;d vkfn ÀkqHk dk;Z esa iw.kZr;k /eZ:i] fdlh fo"k;Hkksxkfn:i dk;Z esa 37 Verses 40, 41 # iw.kZr;k iki:i rFkk fdlh ftux`gkfn ds fuekZ.kkfn:i dk;Z esa mHk; (iq.;&iki) :i djrk gSA blfy;s ;g x`gLFkkJe vU/s ds jLlh Hkkatus ds leku vFkok gkFkh ds Luku ds leku vFkok Àkjkch ;k ikxy dh izòfÙk ds leku loZFkk fgrdkjd ugha gSA The stage of the householder for even those rich in wisdom, in general, results in these kinds of conduct: full of merit (when engaged in auspicious activity like meditation on the Self), full of demerit (when engaged in enjoyment of sense-pleasures), and part merit and part demerit (when engaged in activities like building of a temple). It is like the making of a rope by the blind (as he twists one end of the rope, the other end gets undone), or the bathing of an elephant (no sooner had it sprinkled the water, than it put mud on the body), or the actions of the inebriated man (being without discrimination, his actions are not praiseworthy). This stage of the householder is not wholly beneficial.  d fDyÀukfl lq[kkFkZe=k lqfpja gk d"VeKkur% A Ñ"V~oksIRok ùirhfÂ"ksO; cgqÀkks HkzkURok ous¿EHkksfu/kS rSya Roa fldrkLo;a èx;ls ok×Nsf}"kkTthforaq uUokÀkkxzgfuxzgkÙko lq[ka u KkresrÙo;k AA42AA vFkZ & rqe ;gk¡ lq[k dks izkIr djus dh vkÀkk ls Hkwfe dks tksrdj vkSj cht cks djds vFkkZr~ [ksrh djds] jktkvksa dh lsok djds vFkkZr~ 38 vkRekuq'kkluĀtmānuśāsana # nkldeZ djds] rFkk cgqr ckj ou esa vkSj leqae esa ifjHkze.k djds vFkkZr~ O;kikj djds] cgqr dky ls D;ksa d"V lg jgs gks\ [ksn gS fd rqe vKkurk ls ;g tks d"V lg jgs gks mlls ,slk izrhr gksrk gS tSls fd rqe ckyw esa rsy dh [kkst dj jgs gks vFkok fo"kHk{k.k ls thus dh bPNk dj jgs gksA vfHkizk; ;g fd ftl izdkj ckyw esa rsy dh izkfIr vlEHko gS vFkok fo"k ds Hk{k.k ls thfor jguk vlEHko gS mlh izdkj mDr Ñf"k vkfn ds }kjk ;FkkFkZ lq[k dk izkIr gksuk Hkh vlEHko gSA gs HkO;! D;k rq>s ;g Kkr ugha gS fd rsjk og vHkh"V lq[k fuÀp;r% vk'kk (fo"k;kfHkyk"kk) :i fiÀkkph ds u"V djus ls gh izkIr gks ldrk gS\ Why, in search of happiness, since long, are you tormenting yourself by ploughing the field, sowing the seeds, serving the kings, and wandering about in forests and on seas? It is a pity that the torment you experience springs from ignorance; it is like searching for oil in the sand, or wishing to live on poison. O worthy soul! Are you not aware that the happiness that you seek surely lies in vanquishing the demon of desires? vkÀkkgqrkÀkuxzLroLrwPpSo±Àktka tuk% A gk fdySR; lq[kPNk;ka nq%[k/ekZiuksfnu% AA43AA vFkZ & [ksn gS fd vKkuh izk.kh vkÀkk:i vfXu ls O;kIr HkksxksiHkksx oLrqvksa:i Å¡ps ck¡lksa ls mRiÂ gqbZ lq[k dh Nk;k (lq[kkHkkl 3⁄4 nq%[k) dks izkIr djds nq%[k:i lUrki dks nwj djuk pkgrs gSaA 39 Verses 42, 43 # It is a pity that ignorant men, burning with the fuel of desires, wish to get relief from the heat of anguish (misery) by seeking comfort in the shadow of high-rise bamboo-trees*! * Bamboo-trees fail to provide shadow and get ignited by their own friction. EXPLANATORY NOTE feR;kReoku~ fo"k;lkS[;ijkÄ~eq[kks¿Hkwr~ AA17&2&82AA r`".kk£p"k% ifjngfUr u 'kkfUrjklk& fLFkR;So dk;ifjrkigja fufeÙk& fe"VsfUae;kFkZfoHkoS% ifjòf1⁄4jso A fo"k;dka{kk&:i vfXu dh Tokyk,¡ lalkjh tho dks pkjksa vksj ls tykrh gSaA vfHkyf"kr bfUnz;&fo"k;ksa ds oSHko ls bu fo"k;dka{kk&:i vfXu dh Tokykvksa dh 'kkfUr ugha gksrh gS] fdUrq lc vksj ls òf1⁄4 gh gksrh gS D;ksafd bfUnz;&fo"k;ksa dk LoHkko gh ,slk gSA bfUnz;&fo"k; 'kjhj ds larki dks nwj djus esa fufeÙk dkj.k ek=k gS] fo"k;dka{kk&:i vfXu dh Tokykvksa dk mi'keu djus okyk ugha gksrkA ,slk tkudj vki bfUnz;&fo"k; lkS[; ls ijkÄ~eq[k gks x, FksA Ācārya Samantabhadra's Svayambhūstotra: The fire of lust burns the worldly beings from all sides. Indulgence in sensual pleasures does not calm down the lust but, as is the nature of the senses, intensifies it. Such indulgence is only an external palliative. O Lord! Knowing this, you became averse to the pleasures appertaining to the senses. Ācārya Samantabhadra, in adoration of Lord Kunthunātha (the seventeenth Tīrthańkara), avers the futility of sensual pleasures. 40 vkRekuq'kkluĀtmānuśāsana # [kkrs¿H;kltykÀk;k¿tfu fÀkyk izkjC/fuokZfg.kk Hkw;ks¿Hksfn jlkrykof/ rr% ÑPNakRlqrqPNa fdy A {kkja ok;qZnxkÙknI;qigra iwfrÑfeJsf.kfHk% Àkq"da rPp fiikflrks¿L; lglk d"Va fo/sÀpsf"Vre~ AA44AA vFkZ & fudV esa ty&izkfIr dh bPNk ls Hkwfe dks [kksnus ij pêkðu izkIr gqbZA rc izkjEHk fd;s gq, bl dk;Z dk fuokZg djrs gq, mlus ikrky i;ZUr [kksndj ml pêkðu dks rksM+ fn;kA rRiÀpkr~ ogk¡ cM+s d"V ls dqN FkksM+k lk tks [kkjk ty izxV gqvk og Hkh nqxZU/;qDr vkSj {kqae dhM+ksa ds lewg ls O;kIr FkkA bldks Hkh tc og ihus yxk rc og Hkh Àkh?kz lw[k x;kA [ksn gS fd nSo dh yhyk fofp=k gSA In search of water in his vicinity, the thirsty man began by digging the earth. He struck a rock. Continuing his quest, he dug till he reached the under-world (pātāla). With great difficulty, he got only a little brackish water that was stinking and full of worms. That too dried up quickly as he thought of drinking it. The ways of karmas (read fate or daiva) are truly amazing! 'kq1⁄4S/ZuS£oo/ZUrs lrkefi u lEin% A u fg LoPNkEcqfHk% iw.kkZ% dnkfpnfi flU/o% AA45AA vFkZ & Àkq1⁄4 /u ds }kjk lTtuksa dh Hkh lEifÙk;k¡ foÀks"k ugha c<+rh gSaA Bhd gS& ufn;k¡ Àkq1⁄4 ty ls dHkh Hkh ifjiw.kZ ugha gksrh gSaA 41 Verses 44, 45 # The wealth of even good men is not particularly increased by pious money; spates in rivers are never caused by pure water. l /eksZ ;=k uk/eZLrRlq[ka ;=k uklq[ke~ A rTKkua ;=k ukKkua lk xfr;Z=k ukxfr% AA46AA vFkZ & /eZ og gS ftlds gksus ij v/eZ u gks] lq[k og gS ftlds gksus ij nq%[k u gks] Kku og gS ftlds gksus ij vKku u jgs] rFkk xfr og gS ftlds gksus ij vkxeu u gksA Dharma (right conduct) is that where there is no adharma (wrong conduct); happiness is that where there is no misery; knowledge is that where there is no ignorance; and 'gati' or state-of-existence is that where there is no coming back to the world. EXPLANATORY NOTE Read along with the previous verse, this verse shatters the point-ofview that considers wealth as the vehicle to acquire dharma, happiness, knowledge and pious state-of-existence. Since wealth cannot be acquired by pious means only, it can never lead one to the right conduct. Similarly, such wealth cannot be a source of happiness that has no traces of misery. The knowledge that knows directly the whole world is true knowledge; it cannot be got through wealth. And, the fifth state-of-existence – liberation or mokÈa – is the only desirable state-of-existence. That too cannot be got through wealth. 42 vkRekuq'kkluĀtmānuśāsana # rPpsf"Vra ;fn lÑRijyksdcq1⁄4Ôk u izkI;rs uuq iqutZuukfnnq%[ke~ AA47AA 1okÙkkZfnfHk£o"k;yksyfopkjÀkwU;a fDyÀukfl ;UeqgqfjgkFkZifjxzgkFkZe~ A vFkZ & gs fo"k;yEiV! rw ;gk¡ fo"k;ksa esa eqX/ gksdj foosd ls jfgr gksrk gqvk tks [ksrh] iÀkqikyu ,oa O;kikj vkfn ds }kjk /u dekus ds fy;s ckj&ckj d"V lgrk gS oSlh d"Ve; izòfÙk (riÀpj.kkfn) ijyksd dh cqf1⁄4 ls] vFkkZr~ vkxkeh Hko dks lq[ke; cukus ds fy;s] ;fn ,d ckj Hkh djrk rks fiQj fuÀp; ls ckj&ckj tUe&ej.k vkfn ds nq%[k dks u izkIr djrkA O pleasure-seeker! Entangled in sense-pleasures and without discrimination, you have troubled yourself, over and over again, to obtain wealth, in occupations such as farming, animal-husbandry, and commerce. If you had troubled yourself, just once, with the intention of improving your next life, you would have certainly got rid of misery borne out of repeated births and deaths. ladYI;snefu"Vfe"VfenfeR;Kkr;kFkkRE;dks TTokykHkh"k.ktkBjkuyeq[ks HkLehHkosÂks Hkoku~ AA48AA ckás oLrqfu  d òFkSo xe;L;klT; dkya eqgq% A vUr%ÀkkfUreqiSfg ;konn;izkIrkUrdizLiQqj& 1 ikBkUrj & 'kwU;% 43 Verses 47, 48 # vFkZ & gs HkO;! rw inkFkZ ds ;FkkFkZ Lo:i dks u tkudj ^;g b"V gS vkSj ;g vfu"V gS* bl izdkj ekurk gqvk cká oLrqvksa (L=kh] iq=k ,oa /u vkfn) esa vkLkDr gksdj O;FkZ esa gh D;ksa ckj&ckj le; dks fcrkrk gS\ tc rd rw izkIr gq, funZ; dky (ej.k) dh izxV Tokykvksa ls Hk;kud vkSn;Z (Hkhrjh) vfXu ds eq[k esa iM+dj HkLelkr~ ugha gksrk gS rc rd jkx&}s"kkfn ds ifjgkjLo:i vkUrfjd ÀkkfUr dks izkIr dj ysA O worthy soul! Ignorant of the true nature of substances you have classified these as either desirable or undesirable. Why do you waste your time, over and over, by getting attached to external objects (the wife, the son, wealth)? Before you get reduced to ashes on getting burnt by the glittering flames of cruel and copious fire of death, attain internal happiness that is marked by freedom from attachment (rāga) and aversion (dveÈa). xzkgO;kÙkxHkhjoD=kfo"kes eè;s HkokC/sHkZos% AA49AA vk;krks¿L;frnwjeÄ ijokukÀkklfjRizsfjr%õ  d ukoSf"k uuq Roeso furjkesuka rjhraq {ke% A LokrU=;a ozt ;kfl rhjefpjkÂks psñ nqjUrkUrd& vFkZ & gs HkO;! rw ijk/hu cudj r`".kk:ih unh ls izsfjr gksrk gqvk cgqr nwj vk x;k gSA D;k rw ;g ugha tkurk gS fd fuÀp; ls bl r`".kk:ih unh dks ikj djus ds fy;s rw gh vfrÀk; leFkZ gS\ vr,o rw LorU=krk dk vuqHko dj ftlls fd 'kh?kz gh ml r`".kk:ih unh ds 44 vkRekuq'kkluĀtmānuśāsana # fdukjs tk ig¡qpsA ;fn rw ,slk ugha djrk gS rks fiQj ml fo"k;r`".kk:i unh ds izokg esa cgdj nqnZe ;e:i exj ds [kqys gq, xEHkhj eq[k ls Hk;kud ,sls lalkj:i leqae&eè; esa tk igq¡psxkA O soul! Floating in the river of desires, in a state of dependence, you have gone very far astray. Are you not aware that, in reality, you are quite capable of crossing this river of desires? Hence, experience independence (from desires) so that you soon reach the shore of this river. If you do not exert soon, floating in the current of this river of desires, you are bound to enter the ocean of worldly existence that is more terrible than the deep and wide-open mouth of the crocodile of death. eag% lagfrohjoSfjìrukJhoSt;Urha gjsr~ AA50AA Lrñ Hkw;ks¿I;fodqRl;ÂfHky"kL; izkIriwo± ;Fkk A tUrks  d ro ÀkkfUrjfLr u Hkoku~ ;koñ nqjkÀkkfeek& vkLok|k| ;nqfT>ra fo"kf;fHkO;kZòÙkdkSrwgyS& vFkZ & ftu L=kh vkfn Hkksxksa dks fo"k;h tuksa us Hkksx djds vuqjkx ds gV tkus ls NksM+ fn;k gS mudks (mfPN"V dks) rw ?k`.kk ls jfgr gksdj fiQj ls Hkh bl izdkj ds Hkksxus dh bPNk djrk gS tSls fd ekuks os dHkh iwoZ esa izkIr gh u gq, gksaA gs {kqae izk.kh! tc rd rw ikilewg:i ohj Àk=kq dh lsuk dh iQgjkrh gqbZ èotk ds leku bl nq"V fo"k;r`".kk dks u"V ugha dj nsrk gS rc rd D;k rq>s ÀkkfUr izkIr gks ldrh gS\ vFkkZr~ ugha gks ldrh gSA 45 Verses 49, 50 # You long for, without a sense of revulsion and as if you had never enjoyed these earlier, the sense-pleasures (like the female body) that the sensual men have chucked up as they got rid of delusion. O soul! Can you ever get real happiness until you conquer the craving for evil sensepleasures that confront you in form of brave enemy-army comprising host of sins and whose flag flies high? HkÄ~DRok HkkfoHkokaÀp Hkksfxfo"keku~ Hkksxku~ cqHkq{kqHk`ZÀka ;|Rlk/qfox£gra grefrLrL;So f/d~ dkeqd% èRokfi Lo;eLrHkhfrd#.k% lokZf×t?kkalqeqZ/k A dkeØks/egkxzgkfgreuk%  d  d u dq;kZTtu% AA51AA vFkZ & tks LoxkZfn:i vkxkeh Hko Hkksxh tuksa ds fy;s fo"ke gSa] vFkkZr~ tks fo"k;h tuksa dks dHkh ugha izkIr gks ldrs gSa] mudks u"V djds tks vKkuh izk.kh liZ ds leku Hk;adj mu Hkksxksa ds Hkksxus dh vfrÀk; bPNk djrk gS og Hk; vkSj n;k ls jfgr gksdj Lo;a ej djds Hkh O;FkZ esa nwljksa dks ekjus dh bPNk djrk gSA ftl&ftl fuÑ"V dk;Z dh lk/q tuksa us fuUnk dh gS] f/Ddkj gS fd og nqcqZf1⁄4 mlh dk;Z dks pkgrk gSA Bhd gS& ftudk eu dke vkSj Øks/ vkfn:i egkxzgksa ls ihfM+r gS os izk.kh dkSu&dkSu lk fuU| dk;Z ugha djrss gSa\ vFkkZr~ lc gh fuU| dk;Z dks os djrs gSaA The man devoid of fear and compassion, pointlessly wishes to kill all, and desires endlessly in this life enjoyment of pleasures which are frightful, like the Note: Ācārya Pūjyapāda's IÈÇopadeśa, verse 30, has similar contention: 'Out of delusion, I have enjoyed and then discarded, many times over, all existing material objects. I have no wish to enjoy those leftovers again.' 46 vkRekuq'kkluĀtmānuśāsana # serpent. Also, the overtly sensuous man cannot get the divine pleasures in his next-life (in heaven, etc.). Fie on the wretch who desires for that which is censured by the saints! It is right; which despicable activity is not possible by the man whose mind is besieged by the great demons of lust and anger? He engages mindlessly in all sorts of deplorable activities. ;suk=kSo eqgqeqZgqcZgqrja c1⁄4Lìgks HkzkE;fl AA52AA LFkS;± uke u dL;fpTtxfnna dkykfuyksUewfyre~ A HkzkrHkzkZfUreikL; iÀ;fl rjka izR;{ke{.kksuZ  d Àoks ;L;ktfu ;% l ,o fnolks áLrL; lEi|rs vFkZ & tks fnu ftl oLrq ds fy;s dy (vkxkeh fnu) Fkk og mlds fy;s dy (chrk gqvk fnu) gks tkrk gSA ;gk¡ dksbZ Hkh oLrq fLFkj ugha gS] ;g lc lalkj dky:i ok;q ls ifjo£rr fd;k tkus okyk gSA gs Hkzkr! D;k rqe Hkze dks NksM+dj vk[kksa ls izR;{k ugha ns[krs gks] ftlls fd bu uÀoj cká oLrqvksa ds fo"k; esa gh ckj&ckj bPNk djds cgqr dky ls ifjHkze.k djrs gks\ The day which is seen by a man as 'tomorrow', becomes 'yesterday' for him. Nothing is permanent here; this world is being blown incessantly by the wind of 'time' (kāla). O brother! Why don't you give up illusion, and see what is visible directly to your eyes? Like a slave of desires, you repeatedly long for external, transient objects and have consequently been wandering in this world from a very long time. 47 Verses 51, 52 # rÙkkoRLej lLejfLerfÀkrkikÄSjuÄk;q/S&õ õ lalkjs ujdkfn"kq LèfriFks¿I;q}sxdkfj.;ya nq%[kkfu izfrlsforkfu Hkork rkU;soesoklrke~ A okZekuka fgenX/eqX/r#o|RizkIrokfÂ/Zu% AA53AA vFkZ & tks lalkj Lej.k ek=k ls Hkh vfrÀk; larki dks mRiÂ djus okyk gS mlds Hkhrj ujdkfn nqxZfr;ksa esa iM+dj rwus ftu nq%[kksa dks lgu fd;k gS os rks ;ksa gh jgsa] vFkkZr~ mu ijks{k nq%[kksa dh ppkZ djuk O;FkZ gSA fdUrq gs HkO;! /u ls jfgr rwus dke ds ÀkL=kksa (ck.kksa) ds leku fL=k;ksa ds dkeksRiknd eUn gkL;;qDr rh{.k dVk{kksa ls  c/ gksdj ciQZ ls tys gq, dksey ò{k ds leku tks nq%[k izkIr fd;k gS mldk rks Hkyk Lej.k djA Just the recollection of the worldly existence causes extreme anguish; no point in discussing the sufferings you have experienced (in the past) in worldly states of existence, like the infernal being. O worthy soul! But then you bear in mind the suffering, like 'burning' of a young sapling bitten by frost, when here, as a pauper, you were attacked by the arrows of Cupid in form of voluptuous smiles and piercing glances of women. lkf/O;kf/jfl izgh.kpfjrks¿L;L;kReuks o×pd% A  d eÙkks¿L;fl  d fgrkfjjfgrs  d okfl c1⁄4Lìg% AA54AA mRiÂks¿L;fl nks"k/krqeyoísgks¿fl dksikfnoku~ èR;qO;kÙkeq[kkUrjks¿fl tjlk xzkL;ks¿fl tfUeu~ òFkk 48 vkRekuq'kkluĀtmānuśāsana # vFkZ & gs ckj&ckj tUe dks /kj.k djus okys izk.kh! rw mRiÂ gqvk gS_ okr&fiÙkkfn nks"kksa] jl&#f/jkfn lkr /krqvksa ,oa ey&Ekw=kkfn ls lfgr Àkjhj dk /kjd gS_ Øks/kfn d"kk;ksa ls lfgr gS_ vkf/ (ekufld ihM+k) vkSj O;kf/ (Àkkjhfjd ihM+k) ls ihfM+r gS] nqÀpfj=k gS] vius vkidks /ks[kk nsus okyk gS] èR;q ds }kjk iQSyk;s x;s eq[k ds eè; esa fLFkr vFkkZr~ ej.kksUeq[k gS_ rFkk t+jk (Ckq<+kik) dk xzkl cuus okyk gSA fiQj gs vKkuh izk.kh! ;g le> esa ugha vkrk fd rw mUeÙk gksdj vius gh fgr dk 'k=kq (?kkrd) gksrk gqvk mu vfgrdkjd fo"k;ksa dh vfHkyk"kk D;ksa djrk gS\ O wandering soul! You have taken birth; your body is full of imperfections and home to impurities like blood, bones, faeces and urine; you have passions like anger; you are subject to mentaland physical-suffering; your conduct is lowly; you deceive yourself; you are trapped in the wide-open mouth of death; you are ready to be swallowed by old-age. O ignorant soul! Then why, like a lunatic and enemy of own good, you desire these harmful sense-pleasures? It is beyond comprehension. mxzxzh"edBksj/eZfdj.kLiQwtZñxHkfLrizHkS% larIr% ldysfUae;Sj;egks laò1⁄4r`".kks tu% A Lrks;ksikUrnqjUrdnZexr{kh.kks{kor~ fDyÀ;rs AA55AA vizkI;kfHkera foosdfoeq[k% ikiiz;klkdqy& vFkZ & rh{.k xzh"e dky ds dBksj lw;Z dh nSnhI;eku fdj.kksa dh izHkk ds leku larki dks mRiÂ djus okyh leLr bfUae;ksa ls larIr 49 Verses 54, 55 # gksdj ;g izk.kh ò 1⁄4xr fo"k;r`".kk ls ;qDr gksrk gqvk foosd dks u"V dj nsrk gS vkSj fiQj blhfy;s vHkh"V fo"k;ksa ds izkIr djus ds fy;s og ikikpkj esa izòÙk gksdj O;kdqy gksrk gSA ijUrq tc mls os vHkh"V fo"k; ugha izkIr gksrs gSa rc og bl izdkj ls DysÀk dks izkIr gksrk gS ftl izdkj fd I;kl ls ihfM+r gksdj ikuh ds fudV vxk/ dhpM+ esa iQ¡lk gqvk fucZy cSy DysÀk dks izkIr gksrk gSA Anguished, as if by the scorching and blinding rays of the unrelenting summer sun, by the senses, and athirst for sense-pleasures, the man loses his sense of discrimination. As he gets anguished seeking the desired pleasures, he engages himself in sinful activities. His anguish on not getting hold of the desired pleasures is akin to the anguish of the powerless ox who, thirsty for water, gets entrapped in the deep mire at the edge of a piece of water. ToyR;qHk;FkkI;qPpSjgks eksgkfXu#RdV% AA56AA yC/sU/uks ToyR;fXu% izÀkkE;fr fufjU/u% A vFkZ & vfXu b±/u dks ikdj tyrh gS vkSj mlls jfgr gksdj cq> tkrh gSA ijUrq vkÀp;Z gS fd rhoz eksg:ih vfXu nksuksa Hkh izdkj ls Å¡ph (vfrÀk;) tyrh gSA The fire burns when fed with the fuel and gets extinguished for want of the fuel. But it is a wonder that the grave fire of delusion (moha) blazes strongly in both 50 vkRekuq'kkluĀtmānuśāsana # situations – when it is fed with the objects of the senses and also when it is not fed with the objects of the senses. ;suk;a u tgkfr eksgfofgrka fuaekeHkaeka tu% AA57AA  d nq%[kToyukoyhfoyflrSukZysf< nsgf'pje~ A  d eekZ.;fHkuÂ Hkhdjrjks nq%deZxeqZñx.k%  d xtZ|erwjHkSjojokÂkd.kZ;fÂ.kZ;a vFkZ & gs HkO;tho! D;k vR;Ur Hk;kud ikideZ:ih e/qefD[k;ksa ds lewg us bl izk.kh ds eeZ dks ugha fonh.kZ fd;k gS\ voÀ; fd;k gSA D;k nq%[k:i vfXu dh Tokykvksa ls bldk Àkjhj fpjdky ls ugha O;kIr fd;k x;k gS\ voÀ; fd;k x;k gSA D;k blus xjtrs gq, ;e (èR;q) ds cktksa ds Hk;kud ÀkCnksa dks ugha lquk gS\ voÀ; lquk gSA fiQj D;k dkj.k gS tks ;g izk.kh fuÀp; ls nq%[kksRiknd ml eksgfu£er fuaek (vKku) dks ugha NksM+ jgk gS\ O worthy soul! Has not the terrible assembly of evilkarmas, like a colony of the bees, stung and wounded the vitals of the man? Has his body not been set ablaze, for a long time, by the flames of the fire of suffering? Has he not heard the dreadful sound of the thundering bugles of death? Then why does he not give up the delusiongenerated slumber that is sure to give rise to grief? 51 Verses 56, 57 # O;kikj% le;a izfr izÑfrfHkxkZ<a Lo;a cU/ue~ A rknkRE;a ruqfHk% lnkuqHkoua ikdL; nq%deZ.kks fuaek foJe.ka èrs% izfrHk;a 'kÀoUèfr'p /zqoa tfUeu~ tUefu rs rFkkfi jels r=kSo fp=ka egr~ AA58AA vFkZ & gs tUe ysus okys izk.kh! bl tUe&ej.k:i lalkj esa rsjk Àkjhj ds lkFk rknkRE; gS vFkkZr~ rw mÙkjksÙkj /kj.k fd;s tkus okys Àkjhjksa ds Hkhrj fLFkr gksdj lnk muds v/hu jgrk gS] rw fujUrj ikideZ ds iQyLo:i nq%[k dk vuqHko djrk gS] izR;sd le; esa tks rsjk Kkukoj.kkfn deZizÑfr;ksa ls Lo;a cU/u (lEcU/) gksrk gS ogh rsjk O;kikj gS] fuaek tks gS ogh rsjk foJke gS_ rFkk ej.k ls rq>s lnk Hk; jgrk gS] ijUrq og fuÀp; ls vkrk voÀ; gSA fiQj vkÀp;Z ;gh gS fd ,slh nq%[ke; voLFkk ds gksus ij Hkh rw mlh lalkj ds Hkhrj je.k djrk gSA O living being! In this world, characterized by births and deaths, you are identified by the body that you adopt, meaning thereby that you are always subservient to the body that you adopt, one after the other. Under the dark spell of sinful karmas, you experience misery at all times. Your occupation is bondage of karmas, like the knowledge-obscuring (jñānāvaraõīya), every instant and of your own accord; your only rest is when you go to sleep; you are always afraid of death but, surely, it is inevitable. The wonder is that you still get engrossed in this appalling world. 52 vkRekuq'kkluĀtmānuśāsana # ÀpekZPNkfnreÏlkUaefifÀkrS£yIra lqxqIra [kyS% A dekZjkfrfHkjk;q#ñ?kfuxykyXua Àkjhjky;a dkjkxkjeoSfg rs grers izh r òFkk ek ÑFkk% AA59AA vfLFkLFkwyrqykdyki?kfVra u1⁄4a f'kjkLuk;qfHk& vFkZ & gs u"Vcqf1⁄4 izk.kh! gfî;ó ksa&:i LFkwy ydfM+;ksa ds lewg ls jfpr] fljkvksa vkSj ulksa ls lEc1⁄4] peM+k ls <dk gqvk] #f/j ,oa l?ku ekal ls fyIr] nq"V deks±&:i Àk=kqvksa ls jf{kr] rFkk vk;q&:i Hkkjh lkady ls layXu_ ,sls bl Àkjhj&:i x`g dks rw viuk dkjkxkj (cUnhx`g) le>dj mlds fo"k; esa O;FkZ vuqjkx er djA O imprudent being! Know that your body is like a prisonhouse built of bones acting as thick logs of wood, fastened by muscles and veins, covered up by skin, plastered with the mixture of blood and wet-flesh, guarded by the enemy in form of evil-karmas, and confined by the heavy shackles of age (āyuÍ). Do not have foolish fondness for this prison-house. R;tr Hktr /e± fueZya ÀkeZdkek% AA60AA foifjèÀkr iq=kk% Àk=ko% loZesrr~ Àkj.keÀkj.ka oks cU/oks cU/ewya fpjifjfprnkjk }kjekiñx`gk.kke~ A vFkZ & gs HkO;thoksa! ftls rqe Àkj.k (x`g) ekurs gks og rqEgkjk Àkj.k (j{kd) ugha gS] tks cU/qtu gSa os jkx&}s"k ds fufeÙk gksus ls 53 Verses 59, 60 # cU/ ds dkj.k gSa] nh?kZ dky ls ifjp; esa vkbZ gqbZ L=kh vkifÙk;ksa&:i x`gksa ds }kj ds leku gS] rFkk tks iq=k gSa os vR;f/d jkx&}s"k ds dkj.k gksus ls Àk=kq ds leku gSa_ ;fn rqe yksxksa dks lq[k dh vfHkyk"kk gS rks ,slk fopkj dj bu lcdks NksM+dj fueZy /eZ dh vkjk/uk djksA O worthy souls! All those you consider as your refuge are not so. Your kinsmen, which engender attachment and aversion, are the cause of bondage of karmas. Your wife, whom you have known for long, is the door to the abodes of adversity. Know your sons too to be your enemies. Reflecting in this manner, forsake them all and, as you desire happiness, engage in adoration of the pristine dharma. rRÑR;a fdfegsU/uSfjo /uSjkÀkkfXula/q{k.kS% lEcU/su fdeÄ ÀkÀon'kqHkS% lEcfU/fHkcZU/qfHk% Aõ  d eksgkfgegkfcysu ln`Àkk nsgsu xsgsu ok nsfgu~ ;kfg lq[kk; rs leeeqa ek xk% izekna eq/k AA61AA vFkZ & gs Àkjhj/kjh izk.kh! bZU/u ds leku r`".kk:i vfXu dks izTofyr djus okys /u ls ;gk¡ rq>s D;k iz;kstu gS\ vFkkZr~ dqN Hkh ughaA iki ds dkj.kHkwr lEcfU/;ksa (ukrsnkjksa) ,oa vU; cU/qvksa (Hkzkrk vkfn) ds lkFk lEcU/ j[kus ls rq>s D;k iz;kstu gS\ dqN Hkh ughaA eksg:i liZ ds nh?kZ fcy (ck¡ch) ds leku Àkjhj vFkok x`g ls Hkh rq>s D;k iz;kstu gS\ dqN Hkh ughaA ,slk fopkj dj gs HkO; tho! rw 54 vkRekuq'kkluĀtmānuśāsana # lq[k ds fufeÙk ml r`".kk dh 'kkfUr dks izkIr gks] blesa O;FkZ izekn u djA O embodied being! Why worry about wealth that acts as fuel for the fire of your cravings? Why worry about family and other relations who constantly push you into wickedness. What is the use of the body or the home which are like the deep holes of the serpent of delusion (moha)? For happiness, therefore, calm down your cravings; no use being lax. vknkoso egkcySjfopya iêsuð c1⁄4k Lo;a y{ehnhZifÀk[kksiek f{kfrerka gk iÀ;rka uÀ;fr j{kkè;{kHkqtkfli×tjòrk lkeUrlajf{krk A izk;% ikfrrpkejkfuygrsokU;=k dkÀkk ù.kke~ AA62AA vFkZ & tks jktkvksa dh y{eh loZizFke egkcyoku~ ea=kh vkSj lsukifr vkfn ds }kjk Lo;a iêcð U/ ds :i esa fuÀpyrk ls ck¡/h tkrh gS] tks j{kkf/dkjh (igjsnkj) iq#"kksa ds gkFkksa esa fLFkr [kM~xlewg ls osf"Vr dh tkrh gS] rFkk tks lSfud iq#"kksa ds }kjk jf{kr jgrh gS og nhid dh ykS ds leku vfLFkj jkty{eh Hkh <qjk;s tkus okys pkejksa ds iou ls rkfM+r gqbZ ds leku tc ns[krs gh ns[krs u"V gks tkrh gS] rc Hkyk vU; lk/kj.k euq";kas dh y{eh dh fLFkjrk ds fo"k; esa D;k vkÀkk dh tk ldrh gS\ vFkkZr~ ugha dh tk ldrh gSA The grandeur (LakÈmī) of the royal kingdom is first 55 Verses 61, 62 # secured by tying it inextricably to mighty vassals (ministers and generals) wearing head-gears to display their allegiance. The guards, with swords in their hands, are in place to protect it. Then there is the army. Still, it perishes in a jiff, as the flame of the earthen-lamp by the wind of the fly-whisk. What hope is there for the steadiness of the fortune of the ordinary man? nhIrksHk;kxzokrkfjnk:njxdhVor~ A tUeèR;qlekfÀy"Vs Àkjhjs or lhnfl AA63AA vFkZ & gs HkO;tho! ftlds nksuksa vxzHkkx vfXu ls ty jgs gSa ,slh ,j.M dh (iksyh) ydM+h ds Hkhrj fLFkr dhM+s ds leku vkSj tUe vkSj èR;q ls O;kIr bl Àkjhj esa fLFkr gksdj rw nq%[k ik jgk gS] ;g [ksn dh ckr gSA O worthy soul! It is unfortunate that you, wrapped in the body of life and death, are being tormented like the insect trapped in the hollow log of castor-wood burning at both ends. us=kknhÀojpksfnr% ldyq"kks :ikfnfoÀok;  d uhRok rkfu Hkqft";rkedyq"kks foÀoa fol`T;kReok& izs";% lhnfl dqfRlrO;frdjSjagkaL;ya càg;u~ A ukRekua f/uq lRlq[kh /qrjtk% lñòfÙkfHk£uòZr% AA64AA 56 vkRekuq'kkluĀtmānuśāsana # vFkZ & gs HkO; izk.kh! rw us=kkfn bfUae;ksa:i Lokeh ls vFkok us=kkfn bfUae;ksa ds Lokeh:i eu ls izsfjr nkl ds leku gksdj laDysÀk;qDr gksrk gqvk :ikfn:i leLr fo"k;ksa dks izkIr djus ds fy;s ghukpj.kksa ds }kjk D;ksa ikiksa dks vR;f/d c<+krk gS vkSj [ksnf[kÂ gksrk gS\ rw mu bfUae;ksa dks gh viuk nkl cukdj laDysÀk&jfgr gqvk mu :ikfn leLr fo"k;ksa dks NksM+ ns vkSj ftrsfUae; gksdj viuh vkRek dks izlÂ djA blls rw lnkpj.kksa ds }kjk iki&/wy ls jfgr gksdj eqfDr dks izkIr djrk gqvk lehphu lq[k dk vuqHko dj ldrk gSA O worthy being! As the meek slave of your senses, like the eye, or the mind that rules over your senses, why do you chase anxiously the sense-pleasures, like the beautyobjects, and get involved in lowly conduct which only adds to your sins? Take control of your senses and, getting rid of anxiousness, ignore totally those sensepleasures. Make your soul happy by mastering the senses. Adopt such right conduct and you will wash off your sins. On being liberated, you will enjoy excellent bliss. v£Fkuks /ueizkI; /fuuks¿I;for`fIrr% A 1d"Va losZ¿fi lhnfUr ijesd% lq[kh lq[kh AA65AA ijk;Ùkkr~ lq[kkñ nq%[ka Lok;Ùka dsoya oje~ A vU;Fkk lqf[kukeku% dFkeklaLrifLou% AA66AA 1 ikBkUrj & eqfu% 57 Verses 64, 65, 66 # The happiness of the rich is dependent (on external objects). The self-imposed or self-dependent unhappiness (due to fasting, etc.) is better than the happiness which is dependent. Had this not been true, who would call the ascetics who observe austerities 'happy'? The poor are unhappy due to lack of wealth and the rich are unhappy due to discontentment. Alas! Everybody is unhappy. Only the contented ascetic is happy. vFkZ & gs /ukfHkyk"kh! fu/Zu euq"; rks /u dks u ikdj nq%[kh gksrs gSa vkSj /uoku~ euq"; lUrks"k ds u jgus ls & r`".kk ls & nq%[kh gksrs gSaA bl izdkj [ksn gS fd lc gh (/uh vkSj fu/Zu Hkh) izk.kh nq%[k dk vuqHko djrs gSaA ;fn dksbZ lq[kh gS rks dsoy ,d lUrks"kh (r`".kk ls jfgr) eqfu gh lq[kh gSA /uokuksa dk ^lq[k* ijk/hu gSA ml ijk/hu lq[k dh vis{kk rks vkRek/hu nq%[k vFkkZr~ viuh bPNkuqlkj fd;s x;s vuÀku vkfn ds }kjk gksus okyk nq%[k gh vPNk gSA dkj.k fd ;fn ,slk u gksrk rks fiQj riÀpj.k djus okys lk/qtu ^lq[kh* bl uke ls ;qDr dSls gks ldrs Fks\ vFkkZr~ ugha gks ldrs FksA lgk;SZ% laokl% JqreqiÀkeSdJeiQye~ A ;nsrRLoPNUna fogj.kedkiZ.;eÀkua u tkus dL;s;a ifj.kfr#nkjL; ril% AA67AA euks eUnLiUna cfgjfi fpjk;kfr foèÀku~ vFkZ & lk/q tuksa dk tks ;g LorU=krkiwoZd fogkj (xeukxeu izòfÙk)] nhurk (;kpuk) ls jfgr Hkkstu] xq.khtuksa dh laxfr] 58 vkRekuq'kkluĀtmānuśāsana # The itinerary of the ascetics is at their free will; their partaking of food is without pleading; they live in the company of virtuous people; due to the effort of studying the Scripture, their faults like attachment (rāga) subside; and their tranquil mind, engrossed in the contemplation of the Self, reflects hardly on externalities. Even after deep deliberation for a long time, I just do not know what great austerities have endowed them with such attributes! 'kkL=k&Lokè;k;tfur ifjJe ds iQyLo:i jkxkfn dh miÀkkfUr] rFkk cká ijinkFkks± esa eUn&izòfÙk okyk eu gS_ og lc dkSu&ls egku~ ri dk ifj.kke gS] bls eSa cgqr dky ls vR;f/d fopkj djus ij Hkh ugha tkurk g¡wA vuÀkuriÀp;kZ pkUrs ;FkksDrfo/kurks fojfrjrqyk 'kkL=ks fpUrk rFkk d#.kk ijk Hkofr egrka ukYiL;sna iQya rilks fo/s% AA68AA efrjfi lnSdkUrèokUrizi×pfoHksfnuh A vFkZ & blds vfrfjDr fo"k;ksa ls vuqie fojfDr] Jrq dk vH;kl] mRÑ"V n;k] fujUrj ,dkUr:i vU/dkj ds foLrkj dks u"V djus okyh cqf1⁄4] rFkk vUr esa vkxeksDr fof/ ls vuÀku ri dk vkpj.k vFkkZr~ vkgkj ds ifjR;kxiwoZd lekf/ej.k_ ;g lc egkRekvksa dh izòfÙk fdlh FkksM+s&ls ri ds vuq"Bku dk iQy ugha gS] fdUrq egku~ ri dk gh og iQy gSA 59 Verses 67, 68 # Further, the following exertions of the supreme souls are the outcome of great, not minor, austerities: extraordinary detachment from the sense-pleasures; unceasing study of the Scripture; supreme compassion; sharp intellect that has the power to dispel the darkness of delusion caused by absolutism; and, finally, giving up the body by relinquishing food as per the prescribed method, at the end of life. mik;dksfVnwj{ks LorLrr% brks¿U;r% A loZr% iruizk;s dk;s dks¿;a rokxzg% AA69AA vFkZ & djksM+ksa mik;ksa dks djds Hkh ftl Àkjhj dk j{k.k u Lo;a fd;k tk ldrk gS vkSj u vU; fdlh ds }kjk djk;k tk ldrk gS] fdUrq tks lc izdkj ls u"V gh gksus okyk gS] ml Àkjhj dh j{kk ds fo"k; esa rsjk dkSu&lk vkxzg gS\ vFkkZr~ tc fdlh Hkh izdkj ls mDr Àkjhj dh j{kk ugha dh tk ldrh gS rc gBiwoZd lc izdkj ls mldh j{kk dk iz;Ru djuk fujFkZd gSA Why your insistence on protecting the body that cannot be defended even after employing tens of millions of measures, by self or by others, and whose annihilation is certain? In other words, by no means can the body be protected from destruction; your insistence on protecting it is futile. 60 vkRekuq'kkluĀtmānuśāsana # voÀ;a u'ojSjsfHkjk;q%dk;kfnfHk;Zfn A Àkk'ora inek;kfr eq/k;kreoSfg rs AA70AA vFkZ & blfy;s ;fn voÀ; u"V gksus okys bu vk;q vkSj Àkjhj vkfndksa ds }kjk rq>s vfouÀoj in (eks{k) izkIr gksrk gS rks rw mls vuk;kl gh vk;k le>A If through these essentially perishable age (āyuÍ) and body (kāyā), you are able to attain the eternal state (of liberation) then know that you have attained it effortlessly. xUrqeqPÑoklfu%ÀoklSjH;L;R;s"k lUrre~ A yksd% ìFkfxrks ok×NR;kRekuetjkeje~ AA71AA vFkZ & ;g tho fujUrj mPÑokl vkSj fu%Àoklksa ds }kjk tkus dk vH;kl djrk gSA ijUrq vKkuh tu mu mPÑokl vkSj fu%Àoklksa ds }kjk vkRek dks vtj&vej vFkkZr~ t+jk vkSj ej.k ls jfgr ekurk gSA The living being (jīva), through inhalation and exhalation, exhausts his age (āyuÍ). But the ignorant, due to these very inhalation and exhalation, considers his soul to be free from decay and death. 61 Verses 70, 71 # fdeL;kU;SjU;S}Z;e;fena thforfeg fLFkrks HkzkUR;k ukfo Lofeo euqrs LFkkLuqei/h% AA72AA xyR;k;q% izk;% izdfVr?kVh;U=klfyya [ky% dk;ks¿I;k;qxZfreuqirR;s"k lrre~ A vFkZ & ;g vk;q izk;% vjgV dh ?kfVdkvksa esa fLFkr ty ds leku izfrle; {kh.k gks jgh gS rFkk ;g nq"V Àkjhj Hkh fujUrj ml vk;q dh xfr (uÀojrk) dk vuqdj.k dj jgk gSA fiQj Hkyk bl izk.kh dk vius ls fHkÂ vU; L=kh ,oa iq=k&fe=kkfn ls D;k iz;kstu fl1⁄4 gksus okyk gS\ vFkkZr~ dqN Hkh ughaA dkj.k ;g fd ;gk¡ bu nksuksa (vk;q vkSj Àkjhj) Lo:i gh rks ;g thfor gSA fiQj Hkh vfoosdh izk.kh uko esa fLFkr euq"; ds leku Hkze ls vius dks fLFkj'khy ekurk gSA The age (āyuÍ) is getting consumed incessantly like the emptying of the buckets in a water-wheel (used to hoist water) and this wicked body too is treading the same steps (of age). Then, what can the living being gain through the wife, the sons and the friends who are clearly distinct from the Self? Here, in this world, the living being is alive till he has these two (age and body). Still, the ignorant sees his life as enduring, as the person sailing in the boat sees himself as non-moving. 62 vkRekuq'kkluĀtmānuśāsana # mPÑokl% [ksntU;Rokñ nq%[kes"kks¿=k thfore~ A 1rf}jkeks HkosUèR;qùZ.kka Hk.k dqr% lq[ke~ AA73AA vFkZ & mPÑokl d"V ls mRiÂ gksus ds dkj.k nq%[k:i gS vkSj ;g mPÑokl gh ;gk¡ thou rFkk mldk foukÀk gh ej.k gSA fiQj crykbZ;s fd euq";ksa dks lq[k dgk¡ ls gks ldrk gS\ ugha gks ldrk gSA 1 ikBkUrj & rf}jkes Inhalation arises on account of unease and, therefore, it is misery. Here, life is till inhalation exists and its cessation is death. In such a situation, where is the happiness for the living beings? tUerkyaeqekTtUrqiQykfu izP;qrkU;/% A vizkI; èR;qHkwHkkxeUrjs L;q% fd;fPpje~ AA74AA vFkZ & tUe:i rkM+ ds ò{k ls uhps fxjs gq, izk.kh:i iQy èR;q:i ìfFkohry dks u izkIr gksdj vUrjky esa fdrus dky jg ldrs gSa\ The living beings are the fruits falling down from the palm-tree, the seat of birth. How long can these remain in the intervening space before touching the earth, the ground of death? 63 Verses 73, 74 # ifjòrer% [ksuk/LrkR[kyklqjukjdku~ A mifj fnfotku~ eè;s ÑRok ujku~ fof/efU=k.kk ifrjfi ù.kka =kkrk uSdks áya?;reks¿Urd% AA75AA f{kfrtyf/fHk% la[;krhrScZfg% iouSfL=kfHk% vFkZ & fof/ (czãk ;k deZ) :i ea=kh us bl yksd esa uhps nq"V vlqjdqekj nsoksa vkSj ukjfd;ksa dks rFkk Åij oSekfud nsoksa dks djds eè; esa euq";ksa dks LFkkfir fd;k vkSj muds fuoklHkwr ml euq";yksd dks vla[;kr ìfFkohLo:i }hiksa vkSj leqaeksa ls osf"Vr fd;kA muds Hkh ckgj rhu (?kuksnf/okroy;] ?kuokroy; vkSj ruqokroy;) okroy;ksa ls rFkk muds Hkh vkxs mls vkdkÀk ls osf"Vr fd;kA brus ij Hkh u rks og fof/:i ea=kh gh mu euq";ksa dh j{kk dj ikrk gS vkSj u pØorhZ vkfn HkhA dkj.k ;g fd yksd esa vR;f/d nqxZe ,d og ;e (Ek`R;q) gh gSA The creator-minister (Brahmā or karmas) has put the human-region in the middle, the evil-minded 'asura' (bhavanavāsī and vyantara devas) and the infernal beings below it, and the celestial beings (vaimānika devas) above it. Transversely, he placed the human-region in the centre of innumerable continents and oceans. Further, he secured the entire universe-space with three sheaths, called ghanodadhivātavalaya, ghanavātavalaya, and tanuvātavalaya. All these are surrounded by the infinite non-universe-space (alokākāśa). In spite of such security, neither the creator-minister nor the king-of-kings (cakravartī) are able to secure the human beings. In this world, death is inviolable. 64 vkRekuq'kkluĀtmānuśāsana # 1LiQqjUra HkkLoUra fdy fxyfr gk d"Veij% [kyks jkgqHkkZLoí'k'krdjkØkUrHkqoue~ A ifjizkIrs dkys foylfr fo/kS dks fg cyoku~ AA76AA vfoKkrLFkkuks O;ixrruq% ikiefyu% 1 ikBkUrj & d"Veije~ vFkZ & ftldk LFkku vKkr gS] tks Àkjhj ls jfgr gS] rFkk tks iki ls efyu vFkkZr dkyk gS og nq"V jkgq fuÀp; ls izdkÀkeku ,d gtkj fdj.kksa:i gkFkksa ls yksd dks O;kIr djus okys izrkih lw;Z dks dofyr djrk gS] ;g cM+s [ksn dh ckr gS_ Bhd gS& le;uqlkj deZ dk mn; vkus ij nwljk dkSu cyoku~ gS\ vk;q ds iw.kZ gksus ij ,slk dksbZ Hkh cfy"B izk.kh ugha gS tks èR;q ls cp ldsA It is a great pity that the wicked Rāhu, of unknown abode, trunkless* and black with sin, verily swallows the glowing and powerful sun that embraces the earth with its thousand dazzling arms (rays). Indeed, no one is more powerful than karmas when these get to fruition. With completion of the age-karma (āyuÍ), no one can escape death. * In Hindu mythology, Rāhu has only the head, and not the trunk. 65 Verse 76 # os/k% Lo;a xr?k`.k"Bdo|Fks"Ve~ A lalkjHkhdjegkxgukUrjkys gUrk fuokjf;rqe=k fg d% leFkZ% AA77AA 1mRik| eksgenfoàyeso fo'oa vFkZ & deZ:i czãk leLr fo'o dks gh eksg:i efnjk ls ew£Nr djds rRiÀpkr~ Lo;a gh Bx (pksj&Mkdw) leku funZ; cudj bPNkuqlkj lalkj:i Hk;kud egkou ds eè; esa mldk ?kkr djrk gSA mlls j{kk djus ds fy;s Hkyk ;gk¡ nwljk dkSu leFkZ gS\ vFkkZr~ dksbZ ugha gSA Brahmā (the karma), like a bandit, first makes the worldly beings unconscious by the wine of delusion (moha) and then kills them, as he pleases, in midst of this frightful and dense forest of worldly existence. Can anyone else come to the rescue of worldly beings? 1 ikBkUrj & enfoHkzeeso izkIuksR;so fdfeR;kèoa ;rèoa Js;ls cq/k% AA78AA dnk dFka dqr% dfLefÂR;rD;Z% [kyks¿Urd% A vFkZ & ftl dky ds fo"k; esa dc og vkrk gS] dSls vkrk gS] dgk¡ ls vkrk gS vkSj dgk¡ ij tkrk gS_ bl izdkj dk fopkj ugha fd;k tk ldrk gS og nq"V dky izkIr rks gksrk gh gSA fiQj gs fo}kuksa! vki fufÀpUr D;ksa cSBs gSa\ vius dY;k.k ds fy;s iz;Ru dhft;sA vfHkizk; 66 vkRekuq'kkluĀtmānuśāsana # ;g gS fd izk.kh ds ej.k dk u rks dksbZ le; gh fu;r gS vkSj Uk LFkku HkhA vr,o foosdh tu dks lnk lko/ku jgdj vkRefgr esa izòÙk jguk pkfg;sA Wicked death is certain to strike; it cannot be guessed as to when, how, whence, and where. O wise men! Why are you sitting unconcerned? Do something for your own safety. The idea here is that the discriminating men must remain vigilant and concerned about own welfare. nsÀka dkya fo / gsrqa fufÀpUrk% lUrq tUro% AA79AA vlkeokf;da èR;ksjsdekyksD; d×pu A vFkZ & èR;q ls lEcU/ u j[kus okys fdlh ,d nsÀk dks] dky dks] fo/ku dks vkSj dkj.k dks ns[kdj izk.kh fufÀpUr gks tkosaA O living being! Remain fearless where there is no connection with death, in terms of place, time, method and cause. It has been said in the previous verse that death can strike anytime, in any manner, from any source, and anywhere. What to do now? In this verse, Ācārya says that you scout a place which is beyond death. And, that place is the seat of the liberated souls – the Siddha śilā. Leaving aside the sense of attachment or aversion for external objects, tread the path to liberation (mokÈamārga). EXPLANATORY NOTE 67 Verses 78, 79 # vfifgregk?kksj}kja u  d ujdkink& eqiÑrorks Hkw;%  d rs u psneikdjksr~ A dFkfeo Hkoku=k izhr% ìFkXtunqyZHks AA80AA dqÀkyfoy;Tokyktkys dy=kdysojs vFkZ & ftl L=kh ds Àkjhj dks vKkuh tu nqyZHk ekurs gSa ml L=kh ds Àkjhj esa gs HkO;! rw fdlfy;s vuqjDr gks jgk gS\ og L=kh dk Àkjhj iq.; (lq[k) dks HkLehHkwr djus ds fy;s vfXu dh Tokykvksa ds lewg ds leku gksdj ujd dh vkifÙk;ksa dks izkIr djus ds fy;s [kqys gq, egkHk;kud }kj ds leku gSA rFkk ftl L=kh&Àkjhj dks rwus oL=kkHkj.kkfn ls vyaÑr dj ckj&ckj miÑr fd;k gS mlus D;k rsjk izfrdwy vkpj.k djds vidkj ugha fd;k gS\ vFkkZr~ voÀ; gh fd;k gSA vr,o ,sls Ñr?u L=kh ds Àkjhj esa vuqjkx djuk mfpr ugha gSA O worthy soul! Why do you get attracted to the femalebody that only the ignorant consider difficult to get? The female-body is like the cluster of flames that burns down all your merit (happiness), and a dreadful door that leads to miseries of the infernal regions. And, has not the same female-body you have bestowed favours on repeatedly wronged you by its adverse conduct? 68 vkRekuq'kkluĀtmānuśāsana # ekuq";a ?kq.kHkf{krs{kqln`'ka ukeSdjE;a iqu% O;kiRioZe;a fojkefojla ewYks¿I;HkksX;ksfpra fo"od~{kqR{krikrdq"BdqfFkrk|qxzke;SfÀNfaere~ A fu%lkja ijyksdchtefpjkRÑRosg lkjhdq# AA81AA vFkZ & vkifÙk;ksa:i iksjksa ls fu£er] vUr esa uhjl] ewy esa Hkh miHkksx ds v;ksX; rFkk lc vksj ls Hkw[k] {krikr (?kko)] dq"B vkSj nqxZU/ vkfn rhoz jksxksa ls Nsn ;qDr dh xbZ ,slh ;g euq"; i;kZ; ?kquksa (ydM+h ds dhM+ksa) ls [kk;s gq, xÂs ds leku dsoy uke ls gh je.kh; gSA gs HkO;! rw bl fu%lkj euq"; i;kZ; dks 'kh?kz ;gk¡ ij Hko dk cht (lk/u) djds lkj;qDr dj ysA Like the sugarcane infested with wood-worms, the human mode (paryāya) is purposeless; charming in name only. Similar to the sugarcane, the human mode is marked by internodes (interludes, in human age) of misfortune; the end part (the top part, old-age) is without much juice (insipid); the root (the bottom part, childhood) is unfit for consumption (enjoyment); and it has pores all around due to frightful diseases like hunger, wounds, leprosy, and malodour. O worthy soul! Without delay, make your human mode (paryāya) purposeful by turning it into a seed for the next birth. 69 Verse 81 # izlqIrks ej.kkÀkÄka izcq1⁄4ks thforksRloe~ Aï izR;ga tu;Âs"k fr"Bsr~ dk;s fd;fPpje~ AA82AA vFkZ & tc izk.kh lksrk gS rc og èror~ gksdj ejus dh vkÀkadk mRiÂ djrk gS vkSj tc tkx`r jgrk gS rc thus ds mRlo dks djrk gSA bl izdkj izfrfnu vkpj.k djus okyk ;g izk.kh fdrus dky rd ml Àkjhj esa jg ldsxk\ vFkkZr~ cgqr gh FkksM+s le; rd jg ldrk gS] iÀpkr~ ml Àkjhj dks NksM+uk gh iM+sxkA While in sleep, the man provides illusion of death and while awake, he celebrates life. This is his story, day in and day out. How long can he survive in this body? lEHkw; dk;efgra ro HkLe;fUr AA83AA ,rkonso ijefLr èrL; iÀpkr~ lR;a onk=k ;fn tUefu cU/qÑR;& ekIra Ro;k fdefi cU/qtukf1⁄4rkFkZe~ A vFkZ & gs izk.kh! ;fn rwus lalkj esa HkkbZ&CkU/q vkfn dqVqEch tuksa ls dqN Hkh fgrdj cU/qRo dk dk;Z izkIr fd;k gS rks mls lR; crykA mudk dsoy bruk gh dk;Z gS fd ej tkus ds i'pkr~ os ,df=kr gksdj rsjs vfgrdkjd Àkjhj dks tyk nsrs gSaA O soul! Come out with the truth if any real, brotherly favour has been done to you by your brothers and 70 vkRekuq'kkluĀtmānuśāsana # relations in this world. The only favour that they do to you is to assemble after your death and cremate your adversarial body. Lok% ijs¿L; lÑr~izk.kgkfj.kks u ijs ijs AA84AA tUelUrkulEikfnfookgkfnfo/kf;u% A vFkZ & tks dqVqEch tu tUe&ijEijk (lalkj) dks c<+kus okys fookgkfn dk;Z dks djrs gSa os bl tho ds Àk=kq gSa] nwljs tks ,d gh ckj izk.kksa dk vigj.k djus okys gSa os ;FkkFkZ esa Àk=kq ugha gSaA The relatives who perform activities, like arranging marriages, which extend worldly cycle of births and deaths are enemies of this soul. Others, who take away life only once, are not the real enemies. 1/ujU/ulEHkkja izf{kI;kÀkkgqrkÀkus A ToyUra eU;rs HkzkUr% ÀkkUra lU/q{k.k{k.ks AA85AA vFkZ & vkÀkk (fo"k;r`".kk) :i vfXu esa /u:i bU/u ds lewg dks Mkydj HkzkfUr dks izkIr gqvk izk.kh ml tyrh gqbZ vkÀkk:i vfXu dks tyus ds le; esa ÀkkUr ekurk gSA 1 ikBkUrj & js /usU/ulaHkkja 71 Verses 83, 84, 85 # The deluded man gets a sense of satisfaction while he rages the fire of his cravings by feeding it with the faggot of wealth. ifyrPNysu nsgkfÂxZPNfr Àkqf1⁄4jso ro cq1⁄4s% A dFkfeo ijyksdkFk± tjh ojkdLrnk Lejfr AA86AA vFkZ & gs HkO;! ckyksa dh /oyrk ds fe"k (Ny) ls rsjh cqf1⁄4 dh fueZyrk gh Àkjhj ls fudyrh tk jgh gSA ,slh voLFkk esa fcpkjk ò1⁄4 ml le; ijHko esa fgr djus okys dk;ks± dk dSls Lej.k dj ldrk gS\ vFkkZr~ ugha dj ldrk gSA O soul! As your hair is graying, it seems, the purity of your intellect is leaving your body. In this state of affairs, how can a pitiable old man remember his duties for the welfare of his next life? 1b"VkFkksZ|nukfÀkra Hkolq[k{kkjkEHkfl izLiQqju~& eksgxzkgfonkfjrkL;foojkñnwjs pjk nqYkZHkk% AA87AA ukukekulnq%[kokMof'k[kklanhfirkH;Urjs A èR;wRifÙktjkrjÄpiys lalkj?kksjk.kZosõ 1 ikBkUrj & b"VkFkkZ|nokIrrñHkolq[ks{kkjkEHkfl 72 vkRekuq'kkluĀtmānuśāsana # vFkZ & tks lalkj:i Hk;kud leqae euksgj inkFkks± ds fufeÙk ls mRiÂ gksus okys vlUrks"ktud lq[k&:i [kkjs ty ls ifjiw.kZ gS_ ftldk Hkhrjh Hkkx vusd izdkj ls ekufld nq%[kksa&:i cM+okuy dh Tokykvksa ls ty jgk gS_ rFkk tks ej.k] tUe ,oa ò1⁄4Ro&:i ygjksa ls papy gS_ ml Hk;kud lalkj&leqae esa tks foosdh izk.kh eksg:i  gÏ tytUrqvksa (exjePN vkfn) ds iQkM+s gq, eq[k&:i fcy ls nwj jgrs gSa os nqyZHk gSaA The dreadful ocean of worldly existence is full of brackish water, incapable of quenching thirst, in form of pleasures that charming objects provide. As the ocean burns from inside due to the flames of the oceanic-fire, the worldly existence burns due to the fire of various kinds of mental agony. It is unsteady due to the waves of death, birth and old-age. It is full of cruel water-animals, like the crocodile of delusion, with gaping mouths; it is rare to find men who can keep themselves away from these gaping mouths. /U;ks¿fl Roa ;fn ruqfj;a yC/cks/seZ`xhfHk& vO;qfPNÂS% lq[kifjdjSykZfyrk yksyjE;S% ';kekÄhuka u;udeySj£prk ;kSoukUre~ Aõ nZX/kj.;s LFkydefyuh'kÄ;kyksD;rs rs AA88AAï vFkZ & fujUrj izkIr gksus okyh lq[k&lkexzh ls ikfyr vkSj ;kSou ds eè; esa lqUnj fL=k;ksa ds papy ,oa je.kh; us=kksa&:i deyksa ls iwftr 73 Verses 87, 88 # vFkkZr~ ns[kk x;k ,slk og rsjk Àkjhj foosdKku ds izkIr gksus ij ;fn tys gq, ou esa fgjf.k;ksa ds }kjk LFkydefyuh dh vkÀkadk ls ns[kk tkrk gS rks rw /U; gS & izÀkalk ds ;ksX; gSA This body has been nourished unremittingly by the objects-of-enjoyment and, in the middle of youth, adored by the amorously playful and charming eye-lotuses of beautiful women. If, on acquisition of the discriminatingknowledge (as you subject your body to austerities), the doe (she-deer) mistakes your body for a land-lotus in a burnt down forest, you are truly praiseworthy. ckY;s osfRl u fdf×pnI;ifjiw.kkZÄks fgra okfgraõ dkekU/% [kyq dkfeuhaeqe?kus HkzkE;u~ ous ;kSous A 2 3 okZ£1⁄4D;s¿/Zèr% Do tUe iQfy rs /eksZ HkosfÂeZy% AA89AA 1eè;s ò1⁄4r`"kk£trqa olq i'kq% fDyÀukfl d`";kfnfHk& 1 2 3 ikBkUrj & i'kks oZ1⁄4ks ok1⁄4Zèr% iQfyra vFkZ & izk.kh ckY;koLFkk esa Àkjhj ds iq"V u gksus ls dqN Hkh fgr&vfgr dks ugha tkurk gSA ;kSou voLFkk esa dke ls vU/k gksdj fL=k;ksa&:i ò{kksa ls l?ku ml ;kSou:i ou esa fopjrk gS] blfy;s ;gk¡ Hkh og fgrkfgr dks ugha tkurk gSA eè;e (v/sM+) voLFkk esa iÀkq ds leku vKkuh gksdj c<+h gqbZ r`".kk dks ÀkkUr djus ds fy;s [ksrh o okf.kT; vkfn ds }kjk /u ds dekus esa rRij jg dj f[kÂ 74 vkRekuq'kkluĀtmānuśāsana # gksrk gS] vr% bl le; Hkh fgrkfgr dks ugha tkurk gS] rFkk ò1⁄4koLFkk ds izkIr gksus ij og v/ejs ds leku gksdj Àkjhj ls fÀkfFky gks tkrk gS] blfy;s ;gk¡ Hkh fgrkfgr dk foosd ugha jgrk gSA ,slh nÀkk esa] gs HkO;tho! dkSu lh voLFkk esa /eZ dk vkpj.k djds rw vius tUe dks liQy dj ldrk gS\ In the childhood, when the body is not fully developed, the man is ignorant of what is favourable and what is unfavourable. In the young-age, blinded by sex-desire, he roams around in the forest populated densely with trees that are young women; here also he is ignorant of what is favourable and what is unfavourable. In the middle-age, to pacify increased cravings, he troubles himself earning money through occupations like farming and commerce; here too he is ignorant of what is favourable and what is unfavourable. In the old-age, his body becomes flaccid, like the half-dead; here again he is ignorant of what is favourable and what is unfavourable. In such a situation, O worthy soul, when will you adopt right conduct that will make success of your life? ckY;s¿fLeu~ ;nusu rs fojfpra Lerq± p rÂksfpra 2ok£1⁄4D;s¿I;fHkHkw; nUrnyuk|kpsf"Vra fu"Bqja iÀ;k|kfi fo/soZÀksu pfyrqa ok×NL;gks nqeZrs AA90AA 1eè;s pkfi /uktZuO;frdjSLrÂkfLr ;Âk£ira A 1 2 ikBkUrj & /uktZuO;frdjSLrÂk£ira ;Ùof; ok1⁄4ZD;s 75 Verses 89, 90 # vFkZ & gs nqcqZf1⁄4 izk.kh! bl fof/ (deZ) us ckY;dky esa tks rsjk vfgr fd;k gS mldk Lej.k djuk Hkh ;ksX; ugha gSA eè;e voLFkk esa Hkh ,slk dksbZ nq%[k ugha gS ftls fd mlus /uksiktZu vkfn d"Vizn dk;ks± ds }kjk rq>s izkIr u djk;k gksA ò1⁄4koLFkk esa Hkh mlus rq>s frjLÑr djds funZ;rkiwoZd nk¡r rksM+ nsus vkfn dk iz;Ru fd;k gSA fiQj ns[k rks lgh fd rsjk bruk vfgr djus ij Hkh vkt Hkh rw mDr deZ ds gh oÀkhHkwr gksdj izòfÙk djus dh bPNk djrk gSA O unwise soul! The harm that karmas did to you in the childhood is not fit even to be remembered. There is no misery that karmas did not make you suffer in the middle-age when, in pursuit of wealth, you undertook difficult tasks. In the old-age, karmas have punished you, disparagingly and mercilessly, with acts like uprooting your teeth. See, in spite of such unfavourable acts, you still wish to live under control of karmas. vJks=kho frjLÑrkijfrjLdkjJqrhuka Jqfr% fu"dEiLRoegks iznhIrHkous¿I;kls (Lls) tjkttZjs AA91AA HkhR;sokfHkeq[kkUrdknfrrjka dk;ks¿I;;a dEirs p{kqohZf{krqe{kea ro nÀkka nw";kfeokUè;a xre~ A vFkZ & gs ò1⁄4! rsjs dku nwljksa ds fuUnkokD;ksa ds ugha lquus dh bPNk ls gh ekuks frjLÑr vFkkZr~ u"V gks x;s & cgjs gks x;sA us=k ekuks rsjh ?k`f.kr voLFkk dks ns[kus esa vleFkZ gksdj gh vU/siu dks izkIr gks x;s gSaA ;g Àkjhj Hkh rsjk lUeq[k vkus okys ;e (èR;q) ls ekuks 76 vkRekuq'kkluĀtmānuśāsana # Hk;Hkhr gks djds gh vR;f/d dk¡i jgk gSA fiQj Hkh vkÀp;Z gS fd rw tyrs gq, ?kj ds leku ml ò1⁄4Ro ls fÀkfFky gq, Àkjhj esa fuÀpy jg jgk gSA O old-man! Your ears have turned deaf as if not wishing to hear the offending words of others. Your eyes have turned blind as if not able to see your disgusting condition. Your body, too, is trembling intensely as if out of fear of the approaching death. It is a great surprise that in this old body that is like the house on fire, you continue to live unruffled. vfrifjfprs"ooKk uos Hkosr~ izhfrfjfr fg tuokn% A Roa fdfefr è"kk dq#"ks nks"kklDrks xq.ks"ojr% AA92AA vFkZ & vR;Ur ifjfpr oLrq esa vuknjcqf1⁄4 vkSj uohu esa izse gksrk gS] ;g tks fdonUrh (izflf1⁄4) gS mls rw nks"kksa esa vklDr rFkk xq.kksa esa vuqjkx&jfgr gksdj D;ksa vlR; djrk gS\ It is a well-known adage that familiarity breeds contempt and novelty attracts. Why do you belie this by your attraction for the (long-standing, like attachment and aversion) evils and aversion for the (not yet attained, like right faith) virtues? 77 Verses 91, 92 # galSuZ HkqDrefrddZÀkeEHklkfi uks lÄra fnufodkfl ljkstfeRFke~ Aõ ukyksfdra e/qdjs.k èra òFkSo izk;% dqrks O;lfuuka Lofgrs foosd% AA93AA vFkZ & dey dks galksa ds }kjk ugha [kk;k tkrk gS] og ty esa mRiÂ gksdj Hkh mlls pwafd laxr ugha gksrk gS vr,o dBksj gS] rFkk og fnu esa fodflr gksdj jkf=k esa eqdqfyr gks tkrk gSA ;g lc fopkj Hkzej ugha djrk gSA blfy;s og O;FkZ esa mldh xU/ esa vklDr gksrk gqvk jkf=k esa mlds ladqfpr gks tkus ij mlh ds Hkhrj ej.k dks izkIr gksrk gSA Bhd gS& O;luh tuksa dks vius fgrkfgr dk fopkj ugha jgrk gSA The goose does not consume (eat, enjoy) the lotus. Being too unrelenting, the lotus does not befriend the water and it blooms only during the day and closes during the night. The bee does not see all this and, enamoured by its scent, gets entrapped and dies. It is right; the sensualist has no concern for own good! rka izkI; ;s izek|fUr rs ÀkksP;k% [kyq /herke~ AA94AA izKSo nqyZHkk lq"Bq nqyZHkk lk¿U;tUeus A vFkZ & izFke rks fgrkfgr dk fopkj djus&:i cqf1⁄4 (izKk) gh nqyZHk gS] fiQj og ijHko ds fgr dk foosd rks vkSj Hkh nqyZHk gSA ml 78 vkRekuq'kkluĀtmānuśāsana # foosd dks izkIr djds Hkh tks tho izekn djrs gSa os cqf1⁄4ekuksa ds fy;s 'kkspuh; gksrs gSaA It is uncommon to have wisdom that is able to discriminate between what is beneficial and what is not. To have such discrimination pertaining to the next life is still more uncommon. The learned men pity those who, even after owning such wisdom, remain negligent (in following the appropriate conduct). rfLeu~ fo/kS lfr fg loZtuizfl1⁄4s A ÀkksP;a rnso ;neh Lìg.kh;oh;kZ& Lrs"kka cq/kÀp cr  ddjrka iz;kfUr AA95AA yksdkf/ik% f{kfrHkqtks Hkqfo ;su tkrk% vFkZ & ftl fof/ (iq.;) ls ìfFkoh ds Åij yksd ds vf/ifr jktk gq, gSa ml fof/ ds loZ tuksa esa izfl1⁄4 gksus ij Hkh ;gh [ksn dh ckr gS fd tks fofÀk"V ijkØeh vkSj fo}ku~ gSa os Hkh mDr jktk yksxksa dh nklrk dks izkIr gksrs gSa & lsok djrs gSaA Although everyone knows the means (i.e., meritorious karmas) by which men become the rulers of the earth and the kings, it is a pity that even exceptionally mighty and learned men accept servitude to those rulers and kings. 79 Verses 94, 95 # ;fLeÂfLr l HkwHk`rks /`regkoaÀkk iznsÀk% ij% O;Dra oLrqe;qDrek;Zegrka lokZ;Zlk{kkRÑr% AA96AA izKkikjferk /`rksÂfr/uk% ewèukZ f/z;Urs fJ;S A Hkw;kaLrL; HkqtÄnqxZereks ekxksZ fujkÀkLrrksõ vFkZ & tks ioZr cM+s cM+s ck¡l ds ò{kksa dks /kj.k djrs gSa] ftudk vUr cqf1⁄4 ls gh tkuk tk ldrk gS] rFkk tks m¡pkbZ&:i /u dks /kj.k djus okys gSa_ ,sls os ioZr ftl iznsÀk (fu/kuLFkku) esa ÀkksHkk ds fufeÙk fLFkr gSa og mRÑ"V iznsÀk gSA mldk yack ekxZ liks± ls vR;Ur nqxZe vkSj fnÀkkvksa ls jfgr vFkkZr~ fnXHkze dks mRiÂ djus okyk gSA blfy;s gs vk;Z! mlds fo"k; esa egkiq#"kksa ds fy, Li"V crykuk v;ksX; gSA og lokZ;Z uke ds f}rh; ea=kh ds }kjk izR;{k esa ns[kk x;k gSA izÑr Àyksd dk ;g ,d vFkZ mnkgj.k Lo:i gSA nwljk eq[; vFkZ mldk bl izdkj gS& iznsÀk ÀkCn dk vFkZ ;gk¡ /eZ gS] D;ksafd ^izfnÀ;rs ijLeS izfrik|rs bfr iznsÀk%* vFkkZr~ nwljksa ds fy;s ftldk minsÀk fd;k tkrk gS og iznsÀk (/eZ) gS] ,slh mldh fu#fDr gSA ftl /eZ ds gksus ij b{okdq vkfn mÙke oaÀk dks /kj.k djus okys (dqyhu) cqf1⁄4 ds ikjxkeh (vfrÀk; fo}ku~) rFkk xq.kksa ls mÂr gksdj /u ds /kjd ,sls jktk yksx vU; tuksa ds }kjk y{eh izkfIr ds fufeÙk fÀkj ls /kj.k fd;s tkrs gSa og /eZ mRÑ"V gSA ml /eZ dk ekxZ (mik;) nku&la;ekfn ds Hksn ls vusd izdkj dk gS tks vkÀkk (fo"k;okaNk) ls jfgr gksrk gqvk Hkqtaxks & dkehtuksa & ds fy;s nqyZHk gSA bl dkj.k egkiq#"kksa ds fy;s mldk Li"Vr;k O;k[;ku djuk vÀkD; gSA og /eZ lokZ;Z vFkkZr~ lcksa ls iwtus ;ksX; loZK ds }kjk izR;{k esa ns[kk x;k gSA 80 vkRekuq'kkluĀtmānuśāsana # The verse has two meanings. a) The mountains are covered with tall bamboo trees; their expanse can only be imagined; their wealth is the height; the space that these mountains adorn with their beauty is the excellent space. Serpents on its long route make it extremely difficult to tread the path. Its directions cannot be well-specified. It is, therefore, inappropriate for the great men to describe it. But that has been seen directly by the second minister, named Sarvārya. b) The word 'pradeśa' in the verse implies 'dharma'. By following dharma, men are born in monarchical families like IkÈvāku; they attain great wisdom, and acquire immense virtues and prosperity. Other men, desirous of wealth, bow their heads in front of such rulers of men. Dharma is the most excellent possession. The path of dharma consists in following conduct of many kinds, including giving of gifts and self-restraint. It is free from desires and, as such, those with voluptuous inclinations cannot access it. It cannot be expounded clearly by even eminent personages. This dharma was seen directly by Sarvārya (read sarvajña) – the one who is worshipped by all – or, the Omniscient Lord. The first is the literal meaning: The second is the inferred meaning: 81 Verse 96 # ;fr;kZrk[;kuS% ijfgrj r iÀ; egr% AA97AA 'kjhjs¿fLeu~ lokZÀkqfpfu cgqnq%[ks¿fi fuolu~ O;jalhÂks uSo izFk;fr tu% izhfref/dke~ A 1bna n`"V~okI;Lekf}jef;rqesua p ;rrs vFkZ & tks Àkjhj lc izdkj ls vifo=k vkSj cgqr nq%[kksa dks mRiÂ djus okyk gS ,sls bl Àkjhj esa jgusokyk izk.kh mlls fojDr ugha gksrk gS] cfYd og mDr Àkjhj dks ns[k djds Hkh mlls vf/d izhfr ugha djrk gks lks ckr ugha] fdUrq vf/d gh izhfr djrk gSA mldks fgrS"kh eqfu Js"B minsÀkksa ds }kjk bl vifo=k Àkjhj ls fojDr djus ds fy;s iz;Ru djrs gSaA ,sls egkiq#"kksa dk nwljksa dk fgrfo"k;d vuqjkx ns[kus ;ksX; gS & izÀkaluh; gSA 1 ikBkUrj & beka (vFkok) bea The body is impure all over, and the cause of many miseries. Still, the man living in such a body does not become averse to it. On the other hand, he becomes greatly attached to it. The saints, who wish only his wellbeing, try to engender in him through excellent discourses a sense of detachment for the impure body. The fondness of such high-minded persons for the wellbeing of others is laudable. EXPLANATORY NOTE Ācārya Samantabhadra, in adoration of Lord Supārśvanātha (the seventh Tīrthańkara), has emphasized the impurity of the body and futility of having attachment toward it. 82 vkRekuq'kkluĀtmānuśāsana # chHkRlq iwfr {kf; rkida p Lusgks òFkk=ksfr fgra Roek[;% AA7&2&32AA vtÄea tÄeus;;U=ka ;Fkk rFkk tho/`ra 'kjhje~ Aõ õ tSls cqf1⁄4iwoZd u pyus okyk tM+ (xfr jfgr) ;U=k (xkM+h vkfn) mldks pykus okys (euq";) ds }kjk lapkfyr gksrk gS oSls gh ;g tM+ 'kjhj Lo;a cqf1⁄4iwoZd fØ;k ugha dj ldrk gS ijUrq psru tho ds }kjk lapkfyr gksrk gSA fiQj ;g 'kjhj vfr f?kukouk gS] nqxZU/e; gS] u'oj gS vkSj larki dk dkj.k gSA bl 'kjhj ls vuqjkx djuk fu"iQy gSA ,slk fgrksins'k vkius fn;k gSA Ācārya Samantabhadra's Svayambhūstotra: As an inanimate equipment (a vehicle, for example) requires an animate being (a man) for its operation, so does the body, that the soul adopts as its encasement, require the soul for its functioning. The body is repugnant, foul-smelling, perishable, and a source of anxiety and, therefore, it is futile to have attachment towards it. O Lord Supārśvanātha! This is your benign precept. bRFka rFksfr cgquk fdeqnhfjrsu Hkw;LRo;So uuq tUefu HkqDreqDre~ A ,rkonso dfFkra ro lÄyÕ;ï lokZinka infena tuua tukuke~ AA98AA vFkZ & gs HkO;tho! ;g Àkjhj ,slk gS vkSj oSlk gS] bl izdkj cgqr dgus ls D;k iz;kstu fl1⁄4 gksus okyk gS\ rwus Lo;a gh bl lalkj esa mls vusd ckj Hkksxk gS vkSj NksM+k gSA la{ksi esa laxzg:i ls rq>s ;gh minsÀk fn;k gS fd ;g izkf.k;ksa dk Àkjhj lc nq%[kksa dk ?kj gSA 83 Verses 97, 98 # O worthy soul! No point narrating in detail the nature of the body. In this world, you have yourself enjoyed and discarded the body many times over. Briefly and in essence, the teaching for you is that this body of the living beings is home to all kinds of miseries. dekZ;Ùk% lqfpjeqnjkoLdjs ò1⁄4x`1⁄4Ôk A eU;s tfUeÂfi p ej.kkÙkfÂfeÙkkfHksf"k AA99AA vUrokZUra onufoojs {kqÙk`"kkÙkZ% izrhPNu~ fu"iUnkRek Ñfelgpjks tUefu DysÀkHkhrks vFkZ & ;g izk.kh xHkkZoLFkk esa deZ ds v/hu gksdj fpjdky rd ekrk ds isV:i fo"Bkx`g (laMkl) esa fLFkr jgrk gS vkSj ogk¡ Hkw[k&I;kl ls ihfM+r gksdj c<+h gqbZ r`".kk ls ekrk ds }kjk [kk;s gq, Hkkstu (mfPN"V) dh e¡qg [kksydj izrh{kk fd;k djrk gSA ogk¡ og LFkku ds ladqfpr gksus ls gkFk&iSj vkfn Àkjhj ds vo;oksa dks fgyk&Mqyk ugha ldrk gS rFkk mnjLFk dhM+ksa ds lkFk jgdj tUe ds d"V ls Hk;Hkhr gksrk gSA gs tUe ysus okys izk.kh! rw tks ej.k ls Mjrk gS lks eSa ,slk le>rk gw¡ fd og ej.k p¡wfd vxys tUe dk dkj.k gS] blhfy;s ekuks ml ej.k ls Mjrk gS] D;kasfd tUe dk d"V rq>s vuqHko esa vk gh pqdk gSA During the course of pregnancy, the living being, swayed by karmas, lives in the womb of the mother, the seat of excrement. Inflicted by hunger and thirst, and with increased craving, he awaits, with open mouth, the remnant food that has been eaten by the mother. In tight 84 vkRekuq'kkluĀtmānuśāsana # space, he is unable to move his body parts, has to live with bodily worms, and remains ever afraid of the pain in being born. O the one, born! You are afraid of death. It appears to me that since you have already experienced the pain in being born, and since you know that death entails new birth, therefore, you are afraid of death. ;n=k fdf×pRlq[k:iekI;rs rnk;Z fo1⁄4ÔU/dorZdh;e~ vtkÑik.kh;euqf"Bra Ro;k fodYieqX/su Hkokfnr% iqjk A AA100AA vFkZ & gs vk;Z! rwus bl (lE;XnÀkZu;qDr) Hko ls igys lalkj esa gs; vkSj mikns; ds fopkj esa ew<+ gksdj vtkÑik.kh; ds leku dk;Z fd;k gSA ;gk¡ tks dqN lq[k:i lkexzh izkIr gksrh gS og vU/d&orZdh; U;k; ls gh izkIr gksrh gSA O noble man! Before your present life, marked by right faith (samyagdarśana), you had acted like the 'ajākÃpāõīya'*, without pondering over what needed to be accepted and rejected in this world. Whatever little objects of happiness you got were obtained by the logic of 'andhaka-vartakīya'**. ** 'andhaka-vartakīya' – A blind man spreads his hands and, by chance, catches a sparrow. * 'ajākÃpāõīya' – A man took a she-goat for killing but could not find a knife. The she-goat started digging the surrounding earth and, by chance, a knife was found there. The she-goat was killed. 85 Verses 99, 100 # p.Mks fo[k.M;fr if.Mrekfuuks¿fi A nX/qa riks¿fXufHkjeqa u leqRlgUrs AA101AA gk d"Vfe"VofurkfHkjdk.M ,o iÀ;kñHkqra rnfi /hjr;k lgUrs vFkZ & cM+s [ksn dh ckr gS fd tks vius dks if.Mr le>rs gSa mudks Hkh ;g vR;f/d dke (fo"k;okaNk) vle; esa gh b"V fL=k;ksa ds }kjk fo[kf.Mr djrk gSA fiQj Hkh ns[kks ;g vkÀp;Z dh ckr gS fd os mls (dkeÑr fo[k.Mu dks) Hkh /hjrkiwoZd lgu djrs gSa] fdUrq ri:i vfXu ds }kjk ml dke dks tykus ds fy;s mRlkg dks ugha djrs gSaA It is a pity that even those who consider themselves to be wise get destroyed unpredictably by the strong sensualdesire for lovely women. It is surprising that these men accept, with fortitude, such destruction brought about by their sensual-desires and do not attempt to burn down their sensual-desires by the fire of austerities. izkxsokdqÀkyka foè'; lqHkxks¿I;U;ks u i;Zxzghr~& v£FkH;Lr`.kof}fpUR; fo"k;ku~ dfÀpfPNa;a nÙkoku~ ikika rkefor£i.kha fox.k;Âknkr~ ijLR;Droku~ A ,rs rs fofnrksÙkjksÙkjojk% loksZÙkekLR;kfxu% AA102AA vFkZ & dksbZ fo}ku~ euq"; fo"k;ksa dks r`.k ds leku rqPN le>dj y{eh (/u&LkEifÙk) dks ;kpdksa ds fy;s ns nsrk gS_ nwljk dksbZ 86 vkRekuq'kkluĀtmānuśāsana # foosdh tho mDr y{eh dks iki dk dkj.k vkSj vlUrks"ktud tkudj fdlh nwljs ds fy;s ugha nsrk gS fdUrq mls ;ksa gh NksM+ nsrk gSA rhljk dksbZ egkfoosdh tho mldks igys gh vfgrdkjd ekudj xzg.k ugha djrk gSA bl izdkj os R;kxh mÙkjksÙkj R;kx dh mRÑ"Vrk dks ikus okys gSa & mÙkjksÙkj mRÑ"Vrk dks izkIr gSaA One wise man, considering the sense-pleasures worthless as blades of grass, gives his wealth to those who solicit it; another discerning man, considering the same wealth as the cause of evil and of anxiety, does not give it to others but leaves it as it is. The third, with excellent discrimination, perceives wealth as unfavourable and does not accrue it in the first place. These three exhibit successively higher levels of renunciation. fojT; lEin% lUrLR;tfUr fdfegkñHkqre~ A ek oehr~  d tqxqIlkoku~ lqHkqDrefi Hkkstue~ AA103AA vFkZ & ;fn lTtu iq#"k fojDr gks djds mu laifÙk;ksa dks NksM+ nsrs gSa rks blesa vk'p;Z gh D;k gS\ dqN Hkh ughaA Bhd gh gS& ftl iq#"k dks ?k`.kk mRiÂ gqbZ gS og D;k Hkys izdkj [kk;s x;s Hkkstu dk Hkh oeu (mYkVh) ugha djrk gS\ vFkkZr~ djrk gh gSA Is it any wonder that noble men get detached from wealth and renounce it? Does a man, filled with disgust, not vomit up the food that he had earlier relished? 87 Verses 102, 103 # fJ;a R;tu~ tM% 'kksda foLe;a lkfÙod% l rke~ A djksfr rÙofofPp=ka u Àkksda u p foLe;e~ AA104AA vFkZ & ew[kZ iq#"k y{eh dks NksM+rk gqvk Àkksd djrk gS] rFkk iq#"kkFkhZ euq"; ml y{eh dks NksM+rk gqvk foÀks"k vfHkeku djrk gS] ijUrq rÙo dk tkudkj mlds ifjR;kx esa u rks Àkksd djrk gS vkSj u fofÀk"V vfHkeku gh djrk gSA The fool gets to grief in leaving wealth. The enterprising gets to pride in leaving wealth. However, the one who knows the nature of substances, neither gets to grief nor to pride in leaving wealth. 1 eq/kI;srRDysÀkkÀkqfpHk;fudkjk|cgqye~ A cq/SLR;kT;a R;kxk|fn Hkofr eqfDrÀp tM/h% foèÀ;ksPpSxZHkkZr~ izHk`fr èfri;ZUref[kya l dLR;Drqa ukya [kytulek;ksxln`'ke~ AA105AA vFkZ & XkHkZ ls ysdj ej.ki;ZUr ;g tks leLr Àkjhj&lEcfU/r vkpj.k gS og O;FkZ eas izpqj DysÀk] vifo=krk] Hk; vkSj frjLdkj vkfn ls ifjiw.kZ gS] ,slk tku dj fo}kuksa dks mldk ifjR;kx djuk pkfg;sA mlds R;kx ls ;fn eks{k izkIr gksrk gS rks fiQj og dkSu&lk ew[kZ gS tks nq"V tu dh laxfr ds leku mls NksM+us ds fy;s leFkZ u gks\ vFkkZr~ foosdh izk.kh mls NksM+rs gh gSaA 1 ikBkUrj & fudkjk?k 88 vkRekuq'kkluĀtmānuśāsana # The inclination of the man toward his body, from its conception to death, is futile; it is full of anxiety, impurity, fear, and disdain. Knowing this, the wise men should abandon it. If such abandonment results in liberation, which fool will not be able to give it up, like the company of a wicked man? In other words, the man with discernment certainly abandons the body. izrhfg HkO; izfrykseòfÙkfHk% Ro;kfi Hkw;ks tuukfny{k.ke~ A dqcks/jkxkfnfopsf"VrS% iQya /zqoa iQya izkIL;fl rf}y{k.ke~ AA106AA vFkZ & gs HkO;! rwus ckj&ckj fEkF;kKku ,oa jkx&}s"kkfn tfur izòfÙk;ksa ls tks tUe&ej.kkfn:i iQy izkIr fd;k gS mlds fo#1⁄4 izòfÙk;ksa & lE;XKku ,oa oSjkX;tfur vkpj.kksa & ds }kjk rw fuÀp; ls mlds foijhr iQy & vtj&vej in & dks izkIr djsxk] ,slk fuÀp; djA O worthy soul! As fruits of your actions, based on wrongknowledge, attachment and aversion, etc., you have acquired, over and over again, births and deaths in this world. Rest assured that by opposite actions, based on right-knowledge and indifference to worldly pursuits, you will certainly obtain the opposite fruit, i.e., the state of everlasting bliss. 89 Verses 105, 106 # n;kneR;kxlekf/lUrrs% ifFk iz;kfg izxq.ka iz;Ruoku~ A u;R;oÀ; a oplkexkps j a fodYinjw a ije a fdeI;lk S AA107AA vFkZ & gs HkO;! rw iz;Ru djds ljy Hkko ls n;k] bfUae;neu] nku vkSj è;ku dh ijEijk ds ekxZ esa izòÙk gks tkA og ekxZ fuÀp; ls fdlh ,sls mRÑ"V in (eks{k) dks izkIr djkrk gS tks opu ls vfuoZpuh; ,oa leLr fodYiksa ls jfgr gSA O worthy soul! With a clear mind, make efforts to tread the path that is marked by compassion (dayā or ahiÉsā), self-restraint (indriyadamana or saÉyama), renunciation (dāna or parigrahatyāga), and meditation (samādhi or dhyāna). This path certainly leads to that excellent state of liberation (mokÈa) which is beyond words and rid of all inquisitiveness (vikalpa). foKkufugreksga dqVhizosÀkks foÀkq1⁄4dk;feo A R;kx% ifjxzgk.kkeoÀ;etjkeja dq#rs AA108AA EXPLANATORY NOTE v/`";eU;Sjf[kyS% izoknS& n;kneR;kxlekf/fu"Ba £tu! Ronh;a eref}rh;e~ AA6AA u;izek.kizÑrkatlkFkZe~ A Ācārya Samantabhadra in Yuktyanuśāsanam also mentions that the unparalleled Doctrine expounded by Lord Jina comprises these four: compassion (dayā), self-restraint (dama), renunciation (tyāga), and meditation (samādhi): 90 vkRekuq'kkluĀtmānuśāsana # * The 'kuÇīpraveśa kriyā' is a system of cleansing the body in Āyurveda. The 'kuÇī' is a specially made hut where the patient, who has withdrawn from all sinful activities, is treated for several days with specially made medicines (rasāyana). The treatment results in long-life, enhanced memory, sharp intellect, health, youthfulness, and bodily brilliance. (see Pt. Balchandra Shastri (1980), 'Introduction' (prastāvanā) to 'Ātmānuśāsanam', p. 93-94. ;su fp=ka ueLrLeS dkSekjczãpkfj.ks AA109AA vHkqDRokfi ifjR;kxkr~ LoksfPN"Va foÀoekflre~ A vFkZ & vkÀp;Z gS_ ftlus Lo;a u Hkksxrs gq, foÀo ds Hkksxksa dk R;kx djds mUgsa vius mfPN"V:i fd;k gS ml ckyczãpkjh ds fy;s ueLdkj gksA It is a wonder that the young celibate throws up for the world all objects of enjoyment that were available to him, without first enjoying these himself. Our salutation to him! On acquisition of discriminatory-knowledge (vivekajñāna), delusion (moha) gets destroyed and, consequently, on renunciation of worldly objects, certainly, the soul is freed from the cycle of births and deaths. This is akin to the 'kuÇīpraveśa kriyā'* which cleanses the body. 91 Verses 108, 109 vFkZ & foosdKku ds }kjk eksg ds u"V gks tkus ij fd;k x;k ifjxzgksa dk R;kx fuÀp; ls tho dks t+jk vkSj ej.k ls jfgr bl izdkj dj nsrk gS ftl izdkj ^dqVhizosÀk fØ;k* Àkjhj dks foÀkq1⁄4 dj nsrh gSA # vfd×puks¿gfeR;kLLo =kSyksD;kf/ifrHkZos% A ;ksfxxE;a ro izksDra jgL;a ijekReu% AA110AA vFkZ & gs HkO;! rw ^esjk dqN Hkh ugha gS* ,slh Hkkouk ds lkFk fLFkr gksA ,slk gksus ij rw rhu yksd dk Lokeh (eqDr) gks tk;sxkA ;g rq>s ijekRek dk jgL; (Lo:i) cryk fn;k gS tks dsoy ;ksfx;ksa ds }kjk izkIr djus ds ;ksX; ;k muds gh vuqHko dk fo"k; gSA O worthy soul! Establish yourself in the thought, 'nothing belongs to me'. This will make you the lord of the three worlds. Here, I have revealed the secret of the 'pure-soul' (paramātmā); such 'pure-soul' is realized only by advanced saints (yogī), or, a subject of their realization. EXPLANATORY NOTE cè;rs eqP;rs tho% leeks fueZe% Øekr~ A rLekRloZiz;Rusu fueZeRoa fofpUr;sr~ AA26AA eerk Hkko okyk tho c¡/rk gS vkSj eerk Hkko jfgr tho eqDr gksrk gSA blfy;s gj rjg] iwjh dksf'k'k ls] fueZerk&Lo:i dk gh fpUrou djsaA Ācārya Pūjyapāda's IÈÇopadeśa: The soul that entertains infatuation for the outside objects gets into bondage of karmas and the soul that entertains no such infatuation is freed from bondage. Try persistently, therefore, to renounce all infatuation. 92 vkRekuq'kkluĀtmānuśāsana # ekuq";fegSo riks eqfDrLrilSo rÙki% dk;Ze~ AA111AA nqyZHkeÀkq1⁄4eilq[kefofnrèfrle;eYiijek;q% A vFkZ & ;g euq"; i;kZ; nqyZHk] v'kq1⁄4 vkSj lq[k ls jfgr (nq%[ke;) gSA euq"; voLFkk esa ej.k dk le; ugha tkuk tk ldrk gSA rFkk euq"; dh iwoZdksfV izek.k mRÑ"V vk;q Hkh nsok;q vkfn dh vis{kk Lrksd gSA ijUrq ri euq"; i;kZ; esa gh fd;k tk ldrk gS vkSj eqfDr ml ri ls gh izkIr dh tkrh gSA blfy;s ri dk vkpj.k djuk pkfg;sA This human mode-of-existence – manuÈya paryāya – is difficult to attain, impure, and void of happiness. In this mode, the time of death cannot be known. Even the longest possible age of a human being is short when compared to the age of a celestial being. Still, austerity (tapa) can be observed only in the human mode-ofexistence and liberation can only be attained through observance of austerity. lE;d~psrfl fpUr;Urq fo/qja  d ok lek/kS cq/k% AA112AA vkjkè;ks Hkxoku~ txR=k;xq#òZfÙk% lrka lEerk lkè;a flf1⁄4lq[ka fd;ku~ ifjfer% dkyks eu% lk/ua DysÀkLrPpj.kLèfr% {kfrjfi iziz{k;% deZ.kke~ A vFkZ & è;ku esa rhuksa yksdksa dk Lokeh ijekRek vkjk/uk djus ds ;ksX; gSA bl izdkj dh izòfÙk lTtuksa dks vHkh"V gSA mlesa ;fn dqN 93 Verses 111, 112 # d"V gS rks dsoy Hkxoku~ ds pj.kksa dk Lej.k gh gSA mlls tks gkfu Hkh gksrh gS og vfu"V deks± dh gh gkfu (ukÀk) gksrh gSA mlds fl1⁄4 djus ds ;ksX; eks{klq[k gSA mlesa dky Hkh fdruk yxrk gS\ vFkkZr~ dqN foÀks"k dky ugha yxrk & vUreqZgwrZ ek=k gh yxrk gSA mldk lk/u (dkj.k) eu gSA vr,o gs fo}kuksa! fpÙk esa ml ijekRek dk Hkys izdkj fopkj dhft;s] D;ksafd mlds è;ku esa d"V gh D;k gS\ dqN Hkh ughaA The 'pure-soul' (paramātmā), the Lord of the three worlds, is worthy of adoration through meditation. Noble men take delight in such meditation. If at all such meditation involves any trouble, it is concentrating the mind on the Lotus Feet of the Lord. If at all it involves any loss, it is the loss of the evil karmas. The bliss of liberation is its fruit. How much time does it take? Not much; just an 'antarmuhūrta' (within 48 minutes). The control of the mind is its method. O wise men! Concentrate, therefore, on the 'pure-soul' (paramātmā) in a proper manner; what hardship does it entail? fdefi fde;a dkeO;k/% [kyhdq#rs [ky% A aefo.kiouizkèekrkuka lq[ka fdfegs{;rs pj.kefi  d Liz"Vqa 'kDrk% ijkHkoikalo% onr rilks¿I;U;UekU;a lehfgrlk/ue~ AA113AA vFkZ & /u:i ok;q (r`".kk) ls e£nr (larIr) izkf.k;ksa dks Hkyk dkSu&lk lq[k gks ldrk gS\ dqN Hkh ughaA vFkkZr~ tks lq[k riÀpj.k 94 vkRekuq'kkluĀtmānuśāsana # ls izkIr gksrk gS og lq[k /ukfHkyk"kh izkf.k;ksa dks dHkh ugha izkIr gks ldrk gSA ml ri ds gksrs gq, D;k ;g dke:i nq"V O;k/ (f'kdkjh) fdlh izdkj dk nq"V&vkpj.k dj ldrk gS\ vFkkZr~ ugha dj ldrk gSA blds vfrfjDRk mDr ri ds gksus ij frjLdkj:i /wfy riLoh ds pj.k dks Hkh Nwus ds fy;s leFkZ gks ldrh gS\ ugha gks ldrhA gs HkO; izkf.k;ksa! ;fn ri ls nwljk dksbZ vHkh"V lq[k dk lk/d gks rks mls crykvksA vfHkizk; ;g fd ;fn izk.kh ds euksjFk dks dksbZ fl1⁄4 dj ldrk gS rks og dsoy ri gh gS] mldks NksM+dj nwljk dksbZ Hkh izk.kh ds euksjFk dks iw.kZ djus okyk ugha gSA What happiness can the men, swayed by the strong wind of (craving for) wealth, attain? This implies that the happiness attained through austerity (tapa) can never be attained by those craving for wealth. Can the evil hunter in form of carnal lust harm the man fortified by austerity? Further, can the dust of disgrace ever touch even the feet of the man fortified by austerity? O worthy souls! Tell me if there is a better means than austerity for attaining the desired goal of liberation. xq.kk% ifj.kefUr ;kulqfHkjI;;a ok×Nfr A ujks u jers dFka rifl rkilagkfjf.k AA114AA bgSo lgtku~ fjiwu~ fot;rs izdksikfndku~ iqjÀp iq#"kkFkZflf1⁄4jfpjkRLo;a ;kf;uh vFkZ & ftl ri ds izHkko ls izk.kh bl yksd esa Øks/kfn d"kk;ksa:i 95 Verses 113, 114 # LokHkkfod Àk=kqvksa ij fot; izkIr djrk gS rFkk ftu xq.kksa dks og vius izk.kksa ls Hkh vf/d pkgrk gS os xq.k mls izkIr gks tkrs gSaA blds vfrfjDr mDr ri ds izHkko ls ijyksd esa mls eks{k:i iq#"kkFkZ dh flf1⁄4 Lo;a gh 'kh?kzrk ls izkIr gksrh gSA bl izdkj ls tks ri izkf.k;ksas ds larki dks nwj djrk gS mlds fo"k; esa euq"; dSls ugha jerk gS\ vFkkZr~ jeuk gh pkfg;sA In this world, the ascetic vanquishes his natural enemies, like the passions of anger, etc., through the power of austerity (tapa). He acquires merits which are dearer to him than own-life. Further, in the after-life he automatically and speedily attains liberation as the culmination of his human effort. This being the case, why should the man not engage in austerity that destroys all anguish? O;Àkq";PPkk;q";a lfyyfeo lajf{kri;% riksoYY;ka nsg% leqifpriq.;ks£triQy% l /U;% laU;klkgqrHkqft lek/kupjee~ AA115AA 'kykV~oxzs ;L; izlo bo dkysu xfyr% A vFkZ & ftldk Àkjhj ri:i csfy ds Åij iq.;:i egku~ iQy dks mRiÂ djds le;kuqlkj bl izdkj ls u"V gks tkrk gS ftl izdkj fd dPps iQy ds vxzHkkx ls iQwy u"V gks tkrk gS] rFkk ftldh vk;q laU;kl:i vfXu esa nw/ dh j{kk djus okys ty ds leku /eZ vkSj 96 vkRekuq'kkluĀtmānuśāsana # ÀkqDy è;ku:i lekf/ dh j{kk djrs gq, lw[k tkrh gS] og /U; gS & izÀkaluh; gSA The body of the ascetic vanishes when, in time, it has produced the excellent fruit of merit (puõya) on the creeper of austerity (tapa); it is like the flower that vanishes, in time and on its own, from the top of the unripe fruit. His age (āyuÍ) dries up safeguarding his asceticism including the virtuous (dharmya) and the pure (śukla) meditation; it is like the water that dries up safeguarding the milk from the fire. Blessed is such an ascetic. veh iz:<oSjkX;kLruqeI;uqikY; ;r~ A riL;fUr fpja rf1⁄4 Kkra KkuL; oSHkoe~ AA116AA vFkZ & ftuds ân; esa oSjkX; mRiÂ gqvk gS os Àkjhj dh j{kk djds tks fpjdky rd riÀpj.k djrs gSa og fuÀp; ls Kku dk gh izHkko gS] ,slk fufÀpr izrhr gksrk gSA Certainly, it is the magnificence of knowledge (jñāna) which develops, in the hearts of the ascetics, indifference to worldly existence – vairāgya – and they go on to perform austerities (tapa), while protecting their bodies, for a very long time. 97 Verses 115, 116 # ;fn izdks"Beknk; u L;kñ cks/ks fujks/d% AA117AA {k.kk/Zefi nsgsu lkgp;± lgsr d% A vFkZ & ;fn Kku ikSapk (dksguh ls uhps o gFksyh ls Åij dk Hkkx) dks xzg.k djds (idM+ djds) jksdus okyk u gksrk rks dkSu lk foosdh tho bl Àkjhj ds lkFk vk/s {k.k ds fy;s Hkh jguk lgu djrk\ vFkkZr~ ugha djrkA Which discriminating man (jīva) would have wanted to live, even for half a moment, with this body if knowledge (jñāna), holding his wrist, had not prevented him (from getting rid of it)? riL;u~ fuekZ.k% {kqf/r bo nhu% ijx`gku~ A u lks<O;a  d ok ijfeg ijS% dk;ZoÀkr% AA118AA fdykVf‰{kkFkhZ Lo;eyHkekuks¿fi lqfpja leLra lkezkT;a r`.kfeo ifjR;T; Hkxoku~ vFkZ & ftu 1⁄2"kHk nso us leLr jkT;&oSHko dks r`.k ds leku rqPN le>dj NksM+ fn;k Fkk vkSj riÀpj.k dks Lohdkj fd;k Fkk os Hkh fujfHkeku gksdj Hkw[ks&nfjae ds leku fHk{kk ds fufeÙk Lo;a nwljksa ds ?kjksa ij ?kwesA fiQj Hkh mUgsa fof/or~ vkgkj ugha izkIr gqvkA bl izdkj mUgsa fpjdky (Ng ekl) ?kweuk iM+kA fiQj Hkyk vU; lk/kj.k tuksa ;k egkiq#"kksa dks vius iz;kstu dh flf1⁄4 ds fy;s ;gk¡ D;k (ijh"kg vkfn) ugha lgu djuk pkfg;s\ vFkkZr~ mldh flf1⁄4 ds fy;s mUgsa lc dqN lgu djuk gh pkfg;sA Even Lord ãÈabha Deva, after renouncing, like worthless 98 vkRekuq'kkluĀtmānuśāsana # iqjk xHkkZfnUaeks eqdqfyrdj%  ddj bo Lo;a Ï"Vk l`"Vs% ifrjFk fu/huka futlqr% A {kqf/Rok "k.eklku~ l fdy iq#jI;kV txrh& egks dsukI;fLeu~ foyflreyÄ~?;a grfo/s% AA119AA vFkZ & ftu vkfnukFk ftusUae ds xHkZ esa vkus ds iwoZ Ng eghus ls gh bUae nkl ds leku gkFk tksM+s gq, lsok esa rRij jgk] tks Lo;a gh l`f"V dh jpuk djus okys Fks] vFkkZr~ ftUgksaus deZHkwfe ds izkjEHk esa vkthfodk lk/uksa ls vifjfpr iztk ds fy;s vkthfodk&fo"k;d fÀk{kk nh Fkh] rFkk ftudk iq=k Hkjr fuf/;ksa dk Lokeh (pØorhZ) Fkk_ og bUaekfndksa ls lsfor vkfnukFk rhFk±dj tSls egkiq#"k Hkh cqHkqf{kr gksdj Ng eghus rd ìfFkoh ij ?kwes_ ;g vkÀp;Z dh ckr gSA Bhd gS& bl lalkj esa dksbZ Hkh izk.kh nq"V nSo (deksZn;) ds fo/ku dks yka?kus esa leFkZ ugha gSA * After taking to renunciation (dīkÈā), Lord ãÈabha Deva immersed himself in holy meditation for six months, naturally renouncing all food. After six months, he set out to seek some nourishment with the idea of letting the people know the proper manner of offering the gift of food to an ascetic. For further six months the Lord could not get food in the proper manner. Ācārya Jinasena's Ādipurāõa, part-1, ch. 20; p. 445-447. blades of grass, the splendour of his kingdom and accepting austerities (tapa), had to visit without selfesteem, others' houses for food, like a famished, poor man. He did not get it (in the proper manner) and had to roam like this for a long time (six months)*. Then, should the other men – ordinary as well as illustrious – not endure afflictions for the sake of attaining their goals? 99 Verses 118, 119 # izkd~ izdkÀkiz/ku% L;kr~ iznhi bo la;eh A iÀpkÙkkiizdkÀkkH;ka HkkLokfuo fg Hkklrke~ AA120AA vFkZ & lk/q igys nhid ds leku izdkÀk&iz/ku gksrk gSA rRiÀpkr~ og lw;Z ds leku rki vkSj izdkÀk nksuksa ls ÀkksHkk;eku gksrk gSA The ascetic, in the beginning, is endowed primarily with luminousness*, like the earthen-lamp (dīpaka). Later on, he is endowed with both, heat** and luminousness, like the sun. * Luminousness refers to knowledge (jñāna). ** Heat refers to austerity (tapa). In whose service Indra had presented himself, six months before conception, as a servant with folded hands; who himself was the creator of the world-order having taught the distressed subjects the ways of earning livelihood at the onset of the era of labour; whose son Bharata was the master of divine treasures (cakravartī, king-of-kings); even such a great personage – Ādinātha Tīrthańkara – had to wander on earth without getting food for six months. This is amazing. It is right that no one in this world is able to transgress the ways of the evil own-fate (daiva). 100 vkRekuq'kkluĀtmānuśāsana # HkwRok nhiksieks /heku~ Kkupkfj=kHkkLoj% A LoeU;a Hkkl;R;s"k izks}eRdeZ (u~ deZ) dTtye~ AA121AA vFkZ & og cqf1⁄4eku~ lk/q nhid ds leku gksdj Kku vkSj pkfj=k ls izdkÀkeku gksrk gSA rc og deZ:i dkty dks mxyrk gqvk Lo ds lkFk ij dks izdkfÀkr djrk gSA The wise ascetic who is like the earthen-lamp (dīpaka) is endowed with luminosity of knowledge (jñāna) and conduct (cāritra). During this period, while ejecting the collyrium (kājala)* of karmas, he illumines self as well as others. * The earthen-lamp (dīpaka) ejects collyrium (kājala) while burning. vÀkqHkkPNqHkek;kr% Àkq1⁄4% L;kn;ekxekr~ A josjizkIrlUè;L; relks u leqñxe% AA122AA vFkZ & ;g vkjk/d HkO;&tho vkxeKku ds izHkko ls vÀkqHkLo:i vla;e voLFkk ls ÀkqHkLo:i la;e voLFkk dks izkIr gqvk leLr deZey ls jfgr gksdj Àkq1⁄4 gks tkrk gSA Bhd gS& lw;Z tc rd lUè;k dks ugha izkIr gksrk gS rc rd mlesa vU/dkj dk mñxe ugha gksrk gSA Such accomplished, worthy soul, due to the effect of the scriptural knowledge, moves from the stage of disposition 101 Verses 121, 122 # that is inauspicious (aśubha, marked by asaÉyama) to auspicious (śubha, marked by saÉyama) and finally, void of all karmic dirt, to pure (śuddha). It is right; as there is no trace of darkness in the sun till dusk, the ascetic who has reached the pure (śuddha) stage, has no trace of inauspicious or even auspicious dispositions. fo/wrrelks jkxLri%JqrfucU/u% A lUè;kjkx bokdZL; tUrksjH;qn;k; l% AA123AA vFkZ & vKku:i vU/dkj dks u"V dj nsus okys izk.kh ds tks ri vkSj ÀkkL=kfo"k;d vuqjkx gksrk gS og lw;Z dh izHkkrdkyhu ykfyek ds leku mlds vH;qn; (vfHkòf1⁄4) ds fy;s gksrk gSA The attachment (rāga) in respect of austerities (tapa) and the Scripture that the ascetic who has destroyed the darkness of ignorance retains is like the red light emanating from the sun at the break of dawn; soon it becomes bright as the sun rises. fogk; O;kIrekyksda iqjLÑR; iquLre% A jfooaekxekxPNu~ ikrkyryèPNfr AA124AA vFkZ & ftl izdkj lw;Z iQSys gq, izdkÀk dks NksM+dj vkSj vU/dkj dks vkxs djds tc jkx (ykfyek) dks izkIr gksrk gS rc og ikrky dks tkrk gS & vLr gks tkrk gS] mlh izdkj tks izk.kh oLrqLo:i dks izdkfÀkr djus okys Kku:i izdkÀk dks NksM+dj vKku dks Lohdkj 102 vkRekuq'kkluĀtmānuśāsana # djrk gqvk jkx (fo"k;okaNk) dks izkIr gksrk gS og ikrkyry dks & ujdkfn nqxZfr dks & izkIr gksrk gSA The sun, when it leaves the expanse of bright light and embraces the red tinge of darkness, falls into the underworld, i.e., it vanishes. In the same way, the man who leaves the light of knowledge that illumines the nature of substances and embraces ignorance, falls into the underworld, i.e., the infernal state of existence. pkfj=ka fÀkfodk fuosÀkuHkqo% LoxkZ xq.kk j{kdk% A ;kua ra eqfueki;snfHkera LFkkua fouk foIyoS% AA125AA Kkua ;=k iqj%lja lgpjh yTtk ri% lEcya iUFkkÀp izxq.k% ÀkekEcqcgqyÀNk;k n;kHkkouk vFkZ & ftl ;k=kk (foeku) esa Kku ekxZnÀkZd gS] yTtk fe=k ds leku lnk lkFk esa jgus okyh gS] ri:i ikFks; (ekxZ esa [kkus ;ksX; Hkkstu) gS] pkfj=k fÀkfodk (ikydh) gS] fuosÀkLFkku (iM+ko) LoxZ gS] j{kk djus okys ohrjkxrk vkfn xq.k gSa] ekxZ (jRu=k;:i) ljy (eu] opu o dk; dh dqfVyrk ls jfgr) ,oa ÀkkfUr:i izpqj ty ls ifjiw.kZ gS] rFkk Nk;k n;kHkkouk gS_ og ;k=kk ml eqfu dks fo?u&ck/kvksa ls jfgr gksdj vHkh"V LFkku dks izkIr djkrh gSA Where knowledge is the guide, modesty is the companion, austerity or control of desires is the provision, conduct is the palanquin, heavens are the resting places, virtues like 103 Verses 124, 125 # freedom from attachment are the guards, the path (of the Three Jewels, ratnatraya) is straight (free from deceitfulness) with abundance of water of tranquility, and compassion is the shade; such a journey, removing all obstructions and hindrances on the way, reaches the ascetic to his desired destination (of liberation). ;klke/ZfoyksduSjfi txíanárs loZr% A feF;k n`f"Vfo"kku~ onfUr iQf.kuks n`"Va rnk lqLiQqVa rkLRoÕ;so foykseo£rfu Hk`Àka HkzkE;fUr c1⁄4Øq/% L=kh:is.k fo"ka fg dsoyerLrñxkspja ek Le xk% AA126AA vFkZ & O;ogkjh tu tks liks± dks n`f"Vfo"k dgrs gSa og vlR; gS] D;ksafd] og n`f"Vfo"kRo rks mu fL=k;ksa esa Li"Vr;k ns[kk tkrk gS ftuds v/Zfoyksdu :i dVk{kksa ds }kjk gh lalkj (izk.kh) lc vkSj ls vR;f/d larIr gksrk gSA gs lk/ks! rw tks muds fo#1⁄4 vkpj.k dj jgk gS lks os rsjs gh fo"k; esa vR;f/d Øks/ dks izkIr gksdj b/j&m/j ?kwe jgh gSaA os L=kh ds :i esa dsoy fo"k gh gSaA blhfy;s rw mudk fo"k; u cuA People call certain kinds of cobras that eject venom into the eyes of the onlooker, 'dÃÈÇiviÈa'; this is not appropriate. Such 'dÃÈÇiviÈa' is clearly seen in women whose seductive half-glances burn down the victim (the worldly man) from all sides. O ascetic! As you have turned away from them, you have made them extremely 104 vkRekuq'kkluĀtmānuśāsana # angry and they are roaming near you. They are just venom in form of women; do not fall prey to them. rs"kkekS"kèk;Àp lfUr cgo% l|ks fo"kO;qfPNn% A gU;q% L=khHkqtxk% iqjsg p eqgq% Øq1⁄4k% izlÂkLrFkk ;kxs hUaekufi rku ~ fujk"S k/fo"kk n"VkÀp n"Võ kfi p AA127AA Øq1⁄4k% izk.kgjk HkofUr Hkqtxk n"V~oSo dkys Dofpr~ vFkZ & liZ rks fdlh foÀks"k le; esa Øksf/r gksrs gq, dsoy Ml (dkV) dj gh izk.kksa dk ukÀk djrs gSa] rFkk orZeku esa muds fo"k dks u"V djus okyh cgqr&lh vks"kf/;k¡ Hkh gSaA ijUrq fL=k;ksa:i Hkqtax (liZ) rks Øksf/r gksdj rFkk izlÂ gks djds Hkh mu izfl1⁄4 eg£"k;ksa dks Hkh bl yksd esa vkSj ijyksd esa Hkh ckj&ckj ekj ldrs gSaA os ftldh vksj ns[ksa mldk rFkk tks mudh vksj ns[krk gS mldk Hkh] nksuksa dk gh] ?kkr djrs gSa rFkk muds fo"k dks nwj djus okyh dksbZ vkS"kf/ Hkh ugha gSA The cobras can kill only at certain times, as they bite only in rage; further, there are many remedies for removing their poison. The women in form of cobras, however, can kill in rage and in love, here and hereafter, over and over again, not sparing even the master-ascetics. They kill both, those they see and those who see them. And, there is no remedy for removing their poison. 105 Verses 126, 127 # rL;keso j r ruq"o furjka izk;s.k ls";kZ% fL=k;% AA128AA rka Roa laLdq# otZ;kU;ofurkokrkZefi izLiqQVa ,rkeqÙkeukf;dkefHktukoT;k± txRizs;lha eqfDrJhyyuka xq.kiz.kf;uha xUrqa rosPNk ;fn A vFkZ & gs HkO;! tks ;g eqfDr:i lqUnj efgyk mÙke ukf;dk gS] og dqyhu tuksa dks gh izkIr gks ldrh gS] foÀo dh fiz;rek gS] rFkk xq.kksa ls izse djus okyh gS_ mldks izkIr djus dh ;fn rsjh bPNk gS rks rw mldks laLÑr dj & jRu=k;:i vyadkjksa ls foHkwf"kr dj & vkSj nwljh (yksdizfl1⁄4) L=kh dh rks ckr Hkh u djA rw dsoy mlds fo"k; esa gh vfrÀk; vuqjkx dj_ D;ksafd fL=k;k¡ izk;% bZ";kZyq gksrh gSaA O worthy soul! That beautiful and high-born woman, called 'mukti' or 'liberation', can only be had by noble men. She is the love of the whole world and a lover of virtues. Adorn her with the ornament of the Three Jewels (ratnatraya), if you desire to have her. Do not even talk of any other (worldly) woman. Have excessive love solely for her, since women, in general, are jealous. opulfyySgkZlLoPNSLrjÄlq[kksnjS%õ bg fg cgo% izkLrizKkLrVs¿fi fiikloks onudeySckZás jE;k% fL=k;% ljlhlek% A fo"k;fo"kexzkgxzLrk% iquuZ leqñxrk% AA129AA vFkZ & os fL=k;k¡ ljlh (NksVk rkykc) ds leku ckgj ls gh je.kh; 106 vkRekuq'kkluĀtmānuśāsana # fn[krh gSaA ljlh ftl izdkj papy rjaxksa ls ;qDr LoPN ty ,oa deyksa ls lqÀkksfHkr gksrh gS mlh izdkj os fL=k;k¡ Hkh rjaxksa ds leku papy (vfLFkj) lq[k dks mRiÂ djus okys gkL;&;qDr euksgj opuksa:i ty ls rFkk eq[k:i deyksa ls je.kh; gksrh gSaA ftl izdkj cgqr ls cqf1⁄4ghu (ew[kZ) izk.kh I;kl ls ihfM+r gksdj ljksoj ij tkrs gSa vkSj fdukjs ij gh Hk;kud  gÏ tytUrqvksa ds xzkl cudj & muds }kjk ej.k dks izkIr gksdj & fiQj ugha fudy ikrs gSa] mlh izdkj cgqr ls vKkuh izk.kh Hkh fo"k;r`".kk ls O;kdqy gksdj mu fL=k;ksa ds ikl ig¡qprs gSa vkSj  gÏ tytUrqvksa ds leku vR;f/d Hk;kud fo"k;ksa ls xzLr gksdj & muesa vR;f/d vklDr gksdj & fiQj ugha fudyrs gSa] vFkkZr~ ujdkfn nqxZfr;ksa esa iM+dj fiQj mÙke euq";kfn i;kZ; dks ugha ikrs gSaA Women, like lakes, are only outwardly pretty to look at. As lakes look pretty with waves of clear water and lotuses, women, too, have lovely talk and laughter (like the waves of clear water), and charming faces (like the lotuses). As many foolish men, inflicted by thirst, enter the lakes from their banks and get swallowed by cruel water-animals, similarly, many ignorant men, inflicted by sensual-desire, go near the women and get killed by excessive lust. They are pushed into deplorable states of existence, like the infernal state of existence. It is extremely difficult to yet again get birth as a human being. 107 Verse 129 # ikfi"BStZxrhfo/hrefHkr% izTokY; jkxkuya Øq1⁄4SfjfUae;yqC/dSHkZ;inS% lU=kkflrk% loZr% A gUrSrs Àkj.kSf"k.kks tuèxk% L=khNÁuk fu£era ?kkrLFkkueqikJ;fUr enuO;k/kf/iL;kdqyk% AA130AA vFkZ & ikih] Øwj ,oa Hk; dks mRiÂ djus okys bfUae;ksa:i vgsfj;ksa (fÀkdkfj;ksa) ds }kjk lalkj:i fo/hr (èx o  lgkfn ds jgus dk LFkku) ds pkjksa vksj jkx:i vfXu dks tykdj lc vksj ls ihM+k dks izkIr djk;s x;s ;s euq";:i fgj.k j{kk dh bPNk ls O;kdqy gksdj L=kh ds Ny ls cuk;s x;s dke:i O;k/jkt (vgsfj;ksa dk Lokeh) }kjk ?kkrLFkku (ej.kLFkku) dks izkIr gksrs gSa] ;g [ksn dh ckr gSA It is a pity that the hunters in form of excessively evil, cruel and frightening sense-pleasures have inflamed the fire of desire around men in this world. To escape excessive heat of this fire, men enter the slaughter-house – lust for women – built deceitfully by Cupid, the masterhunter, and are killed. Àkjhjfene/ZnX/ÀkooÂ  d iÀ;fl A vi=ki riks¿fXuuk Hk;tqxqIl;ksjkLina òFkk oztfl  d j r uuq u Hkh"k;L;krqjks fulxZrjyk% fL=k;LRofng rk% LiqQVa fcH;fr AA131AA vFkZ & gs fuyZTTk! ;g rsjk Àkjhj ri:i vfXu ls v/tys Àko (èr Àkjhj) ds leku Hk; vkSj ?k`.kk dk LFkku cu jgk gSA D;k rw mls ugha 108 vkRekuq'kkluĀtmānuśāsana # ns[krk gS\ fiQj rw mRlqd gksdj O;FkZ esa D;ksa fL=k;ksa ds fo"k; esa vuqjkx dks izkIr gksrk gS\ ,sls Àkjhj dks /kj.k djrk gqvk rw mu fL=k;ksa ds fy;s Hk; dks u mRiÂ djrk gks lks ckr ugha gS] fdUrq rw mUgsa fuÀp; ls Hk; dks izkIr djkrk gh gSA lalkj esa fL=k;k¡ LoHkko ls gh dkrj gksrh gSaA os rsjs Hk;kud Àkjhj dks ns[kdj Li"Vr;k Hk;Hkhr gksrh gSaA O shameless (ascetic)! Your body has become like a halfburnt corpse – an object of fear and disgust – due to the fire of your austerities (tapa). Then, why do you get anxious and seek pointlessly enjoyment from women? Such a body of yours certainly frightens the women, fearful by nature. ekjk}fy=k;lfjf}"kekorkje~ A jksekoyhdql`frekxZeuÄew<k%õ dkUrkdVhfoojesR; u ds¿=k f[kÂk% AA132AA mÙkqÄlÄrdqpkpynqxZnwj&õ õ vFkZ & tks L=kh dh ;ksfu Å¡ps ,oa ijLij feys gq, Lruksa :i ioZrh; nqxZ ls nqxZe gS] ikl gh mnj esa fLFkr f=koyh:i ufn;ksa ls tgk¡ ig¡qpuk Hk;izn gS] rFkk tks jkseiafDr&:i b/j&m/j HkVdkus okys ekxZ Note: The householders may find the next five verses (verses 132-136) disturbing but these make great sense when read in context of the ascetic who has renounced all infatuation and taken the great-vow (mahāvrata) of abstinence from unchastity (abrahma). The idea is to develop sensual revulsion for unchastity. The female ascetic, too, sees the man's body with similar sensual revulsion. 109 Verses 131, 132 # The vulva is hard to access due to high and adjoining hilly forts of breasts; the adjacent belly with three-fold rivers make the passage fearful; and the path is beset with labyrinthine arrays of hairy forest-bushes. Which men, blinded by lust, have not got into trouble as they reach the vulva? izPNÂiknqdeuÄegkfgjU/zekgqcqZ/k%õ opksZx`ga fo"kf;.kka enuk;q/L; ukMhoz.ka fo"kefuoZ`frioZrL; A t?kujU/zen% lqnR;k% AA133AA vFkZ & lqUnj nk¡rksa okyh L=kh dk ;g tks tk¡?kksa ds chp esa fLFkr fNae gS mls if.Mrtu dkeh iq#"kksa ds ey (oh;Z) dk ?kj] dkenso ds ÀkL=k dk ukM+hoz.k vFkkZr~ ul ds Åij (mRiÂ gqvk) ?kko] nqxZe eks{k:i ioZr dk <dk gqvk xM~<k rFkk dke:i egkliZ dk fNae (ck¡ch) crykrs gSaA The hole in the centre of the hips of woman with beautiful teeth is described by learned men as home to the waste (sperm) of lustful men; a fistula in the weapon of Cupid, or, a wound on the nerve; a concealed pit in the arduous path to liberation; and a hole of the dreadful snake of lust. ls la;qDr gS_ ,slh ml L=kh dh ;ksfu dks ikdj dkSu ls dkekU/ izk.kh ;gk¡ [ksn dks ugha izkIr gq, gSa\ vFkkZr~ os lHkh nq%[k dks izkIr gq, gSaA 110 vkRekuq'kkluĀtmānuśāsana # O;kÑ"Vk fo"k;S% irfUr dfj.k% dwVkoikrs ;Fkk A vè;kL;kfi riksoua cr ijs ukjhdVhdksVjs izksps izhfrdjha tuL; tuuha izkXtUeHkw e p ;ks O;Dra rL; nqjkReuks nq#fnrSeZU;s tx}f×pre~ AA134AA vFkZ & nwljs euq"; ri ds fufeÙk ou dk vkJ; ys djds Hkh bfUae;fo"k;ksa ds }kjk [khaps tkdj L=kh ds ;ksfuLFkku esa bl izdkj ls fxjrs gSa ftl izdkj fd gkFkh vius idM+us ds fy;s cuk;s x;s xM~<s esa fxjrs gSaA tks izk.kh ds ;ksfuLFkku tuuh vkSj tUe dh Hkwfe gS mls tks nq"V dfo izhfr dk dkj.k crykrs gSa os Li"Vr;k vius nq"V opuksa ds }kjk foÀo dks Bxkrs gSaA Men take to the woods to practise austerities. Still, attracted by sexual-indulgence, they fall into woman's private parts; just as the male elephants fall into the camouflaged pits. The evil poets, who call woman's private parts, the birthplace of living beings, attractive, clearly deceive the world by their wicked words. d.BLFk% dkydwVks¿fi ÀkEHkks% fdefi ukdjksr~ A lks¿fi nUnárs L=khfHk% fL=k;ks fg fo"kea fo"ke~ AA135AA vFkZ & ftl egknso ds d.B esa fLFkr gks djds Hkh fo"k (dkydwV) us mldk dqN Hkh vfgr ughaa fd;k ogh egknso fL=k;ksa }kjk larIr fd;k tkrk gSA Bhd gS& fL=k;k¡ Hk;kud fo"k gSaA 111 Verses 134, 135 # The poison (kālakūÇa)* in the throat of Mahādeva (Lord OEiva) could not harm him, but he was tormented by women. It is right; women are the deadliest poison. jfrjère;w[kk|FkZlk/E;ZrÀpsr~ A enue/qenkU/s izk;Àk% dks foosd% AA136AA ro ;qofrÀkjhjs loZnks"kSdik=ks uuq Àkqfp"kq ÀkqHks"kq izhfrjs"oso lkèoh vFkZ & gs HkO;! lc nks"kksa ds vf}rh; LFkkuHkwr L=kh ds Àkjhj esa ;fn pUae vkfn inkFkks± ds lk/E;Z (lekurk) ls rsjk vuqjkx gS rks fiQj fueZy vkSj mÙke bUgha (pUaekfn) inkFkks± ds fo"k; esa vuqjkx djuk Js"B gSA ijUrq dke:i e| ds en (uÀkk) ls vU/s gq, izk.kh esa izk;% ;g foossd gh dgk¡ gksrk gS\ vFkkZr~ mlesa ;g foosd gh ugha gksrk gSA O worthy soul! The woman's body is unequalled home to all imperfections but if you get attached to it due to its resemblance with things like the moon, why not, instead, get attached to these stainless and first-rate things? But what discernment can generally be found in the man blinded by intoxication of the wine of lust? * kālakūÇa is a kind of poison produced by the churning of the ocean. 112 vkRekuq'kkluĀtmānuśāsana # fiz;keuqHkoRLo;a Hkofr dkrja dsoya ijs"ouqHkoRlq rka fo"kf;"kq LiQqVa Èknrs euks uuq uiqalda fRofr u ÀkCnrÀpkFkZr% lq/h% dFkeusu lÂqHk;Fkk iqeku~ th;rs AA137AA vFkZ & tks eu fiz;k dk vuqHko djrs gq, dsoy v/hj gksrk gS mls Hkksx ugha ldrk gS rFkk tks nwljs fo"k;h tuksa dks & bfUae;ksa dks & mldk Hkksx djrs gq, ns[kdj Hkys izdkj vkufUnr gksrk gS] og eu rks ÀkCn ls vkSj vFkZ ls Hkh fuÀp;r% uiqald gSA fiQj bl uiqald eu ds }kjk tks lq/h (mÙke cqf1⁄4 dk Lokeh) ÀkCn vkSj vFkZ nksuksa gh izdkj ls iq#"k gS og dSls thrk tkrk gS\ vFkkZr~ ugha thrk tkuk pkfg;s FkkA The mind can only get impatient for its beloved; it cannot enjoy her. Further, it takes delight in seeing others – the senses (indriya) – enjoying her. The mind is certainly neuter, in grammar and in meaning. How does the mind win over the intelligent man who is masculine, in grammar and in meaning? jkT;a lkStU;;qDra Jqronq#ri% iwT;e=kkfi ;Lekr~ jkT;kÙkLekRiziwT;a ri bfr eulkyksP; /hekuqnxza dq;kZnk;Z% lexza izHkoHk;gja lÙki% ikiHkh#% AA138AA R;DRok jkT;a riL;u~ u y?kqjfry?kq% L;kÙki% izksá jkT;e~ A vFkZ & lqturk (U;k;&uhfr) ls lfgr jkT; vkSj ÀkkL=kKku ls lfgr 113 Verses 137, 138 # egku~ ri] nksuksa ;gk¡ iwT; gSaA ijUrq bu nksuksa esa Hkh p¡wfd jkT; dks NksM+dj riÀpj.k djus okyk euq"; y?kq ugha jgrk gS & egku~ gks tkrk gS & vkSj blds foijhr ri dks NksM+dj jkT; djus okyk euq"; vfry?kq & vR;f/d fuU| & ekuk tkrk gS_ blfy;s jkT; dh vis{kk ri vfrÀk; iwT; gSA bl izdkj eu ls fopkj djds tks cqf1⁄4eku~ euq"; iki ls Mjrk gS mls tks ri lalkj ds Hk; dks u"V djus okyk ,oa egku~ gS ml lehphu (lEiw.kZ) ri dks djuk pkfg;sA In this world, sovereignty with just rule and austerity (tapa) with scriptural knowledge, both are venerated. Between these two, if one leaves sovereignty and accepts austerity, he becomes great. On the contrary, if one leaves austerity and accepts sovereignty, he becomes very low. This establishes that austerity is much more adorable than sovereignty. Thinking like this, the sin-fearing man must adopt wholesome and absolute austerity that removes the fear of worldly existence. iqjk fÀkjfl /k;ZUrs iq"ikf.k focq/Sjfi A iÀpkRiknks¿fi ukLizk{khr~  d u dq;kZñ xq.k{kfr% AA139AA vFkZ & ftu iq"iksa dks igys nso Hkh fÀkj ij /kj.k djrs gSa mudks ihNs (ckn esa) ik¡o Hkh ugha Nwrk gSA Bhd gh gS& xq.k dh gkfu D;k ugha djrh gS\ vFkkZr~ og lc dqN vuFkZ djrh gSA The flowers which were earlier placed on the heads of the 114 vkRekuq'kkluĀtmānuśāsana # celestial beings, later on (when these lose their freshness), even the foot refuses to touch. It is right; what is not lost with the loss of merit? gs pUaee% fdfefr yk×NuokuHkwLRoa LoHkkZuqoÂuq rFkk lfr ukfl y{;% AA140AA  d T;ksRLu;keyeya ro ?kks"k;UR;k r}ku~ Hkos% fdfefr rUe; ,o ukHkw% A vFkZ & gs pUae! rw efyurk&:i nks"k ls lfgr D;ksa gqvk\ ;fn rq>s efyurk ls lfgr gh gksuk Fkk rks fiQj iw.kZ:i ls ml efyurk&Lo:i gh D;ksa ugha gqvk\ rsjh ml efyurk dks vR;f/d izxV djus okyh pk¡nuh ls D;k ykHk gS\ dqN Hkh ughaA ;fn rw loZFkk efyu gqvk gksrk rks oSlh voLFkk esa jkgq ds leku fdlh ds ns[kus esa rks ugha vkrkA O moon! Why are you with the imperfection of dark spots? If you had to be with dark spots, why not all over? What use is your brightness which, in fact, amplifies the dark spots? Had you been with dark spots all over, you would have at least escaped the people's gaze, like Rāhu. 115 Verses 139, 140 # nks"kku~ dkaÀpu rku~ izorZdr;k izPNk| xPNR;;a lk/± rS% lglk fez;s|fn xq#% iÀpkRdjksR;s"k fde~ A czwrs ;% lrra leh{; fuiq.ka lks¿;a [ky% lñxq#% AA141AA rLekUes u xq#xqZ#xqZ#rjku~ ÑRok y?kwaÀp LiqQVa vFkZ & ;fn ;g xq# fÀk"; ds mu fdUgha nks"kksa dks izòfÙk djkus dh bPNk ls vFkok vKkurk ls vkPNkfnr djds & izdkfÀkr u djds & pyrk gS vkSj bl chp esa ;fn og fÀk"; mDr nks"kksa ds lkFk ej.k dks izkIr gks tkrk gS rks fiQj ;g xq: ihNs D;k dj ldrk gS\ dqN Hkh mldk Hkyk ugha dj ldrk gSA ,slh fLFkfr esa og fÀk"; fopkj djrk gS fd esjs nks"kksa dks vkPNkfnr djus okyk og xq# okLro esa esjk xq# (fgrS"kh vkpk;Z) ugha gSA fdUrq tks nqtZu esjs {kqae Hkh nks"kksa dks fujUrj lw{erk ls ns[k djds vkSj mUgsa vR;f/d egku~ cuk djds Li"Vrk ls dgrk gS og nqtZu gh esjk lehphu xq# gSA If the preceptor (guru), in order not to disturb the strength of his order or due to ignorance, covers up certain faults of the disciple, and if the disciple dies with those faults, what then can he (the preceptor) do? He fails to do good to his disciple. The disciple, therefore, reckons that the preceptor who covers up his faults is not the true preceptor. He feels that the wicked preceptor, who keeps a constant and sharp eye even on his minor faults and proclaims these with exaggeration, is his true preceptor (guru). 116 vkRekuq'kkluĀtmānuśāsana # fodkÀk;fUr HkO;L; eukseqdqyeaÀko% A josfjokjfoUnL; dBksjkÀp xq:Dr;% AA142AA vFkZ & dBksj Hkh xq# ds opu HkO; tho ds eu dks bl izdkj ls iziQqfYyr (vkufUnr) djrs gSa ftl izdkj fd lw;Z dh dBksj (lUrkitud) Hkh fdj.ksa dey dh dyh dks iziQqfYyr djrh gSaA Even harsh words of the preceptor blossom the heart of the worthy disciple just as even the intense rays of the sun blossom the lotus-bud. yksd};fgra oDraq Jksrqa p lqYkHkk% iqjk A nqyZHkk% drqZe|Ros oDrqa Jksraq p nqyZHkk% AA143AA vFkZ & iwoZ dky esa ftl /eZ ds vkpj.k ls bl yksd vkSj ijyksd nksuksa gh yksdksa esa fgr gksrk gS ml /eZ dk O;k[;ku djus ds fy;s rFkk mls lquus ds fy;s Hkh cgqr ls tu ljyrk ls miyC/ gksrs Fks] ijUrq rnuqdwy vkpj.k djus ds fy;s ml le; Hkh cgqr tu nqyZHk gh FksA fdUrq orZeku esa rks mDr /eZ dk O;k[;ku djus ds fy;s vkSj lquus ds fy;s Hkh euq"; nqyZHk gSa] fiQj mldk vkpj.k djus okys rks nwj gh jgsA In earlier days, the expounders of the ways of the dharma – beneficial for this life as well as for the future – and the listeners were easily found; those who adopted the prescribed conduct were available but scant. But 117 Verses 142, 143 # today, neither the expounders nor the listeners are easily found; to find those who adopt the prescribed conduct is a far cry. Hkosr~ lnqins'koUefrerkefrizhr;s A xq.kkxq.kfoosfdfHk£ofgreI;ya nw"k.ka Ñra fdefi /k"VÔZr% LroueI;rhFkksZf"krS% u rks"k;fr rUeukafl [kyq d"VeKkurk AA144AA vFkZ & tks xq.k vkSj nks"k dk fopkj djus okys lTtu gSa os ;fn dnkfpr~ fdlh nks"k dks Hkh c<+k&p<+k dj izxV djrs gSa rks og cqf1⁄4eku~ euq";ksa ds fy;s mÙke minsÀk ds leku vR;Ur izhfr dk dkj.k gksrk gSA ijUrq tks vkxeKku ls jfgr gSa ,sls vfoosdh tuksa ds }kjk ;fn /`"Vrk ls dqN izÀkalk Hkh dh tkrh gS rks og mu cqf1⁄4eku~ euq";ksa ds eu dks lUrq"V ugha djrh gSA fuÀp; ls og vKkurk gh nq%[knk;d gSA If noble men, apt in discrimination between virtues and evils, at times, proclaim a certain fault, wise men take it as a favourable discourse and feel extremely contented. However, impudent praise by undiscriminating men, void of the knowledge of the Scripture, fails to satisfy those wise men. Certainly, ignorance is pitiful. 118 vkRekuq'kkluĀtmānuśāsana # R;DrgsRoUrjkis{kkS xq.knks"kfucU/ukS A ;L;knkuifjR;kxkS l ,o fonq"kka oj% AA145AA vFkZ & tks vU; dkj.kksa dh vis{kk u djds dsoy xq.k ds dkj.k fdlh oLrq (lE;XnÀkZukfn) dks xzg.k djrk gS vkSj nks"k ds dkj.k mldk (feF;kRokfn dk) ifjR;kx djrk gS ogh fo}kuksa esa Js"B fxuk tkrk gSA The one whose acceptance of something depends solely on its merits, not on any other consideration, and rejection only on its demerits, is considered great among the wise. foi;Z;s r;ksjsf/ Roa lq[kkf;";ls lq/h% AA146AA fgra fgRok¿fgrs fLFkRok nq/hZnqZ%[kk;ls Hk`Àke~ A vFkZ & gs HkO;! rw nqcqZf1⁄4 (vKkuh) gksdj tks lE;XnÀkZukfn rsjk fgr djus okys gSa mudks rks NksM+rk gS vkSj tks feF;kn'kZukfn rsjk vfgr djus okys gSa muesa fLFkr gksrk gSA bl izdkj ls rw vius vki dks nq%[kh djrk gSA rw foosdh gksdj blls foijhr izòfÙk dj_ vFkkZr~ vfgrdkjd feF;knÀkZukfn dks NksM+dj fgrdkjd lE;XnÀkZukfn dks xzg.k djA bl izdkj ls rw vius dks lq[kh djsxkA O worthy soul! Your folly makes you abandon right faith (samyagdarśana), etc., which are beneficial, and accept wrong faith (mithyādarśana), etc., which are harmful; you are, thus, making yourself miserable. Be discerning and do the opposite; abandon the harmful wrong faith, 119 Verses 145, 146 # etc., and accept the beneficial right faith, etc. You will make yourself happy. l fo}ku lñòÙk% l fg l fg fuf/% lkS[;;Àklks% AA147AA xq.kk'pSrs rs"kkefi HkouesrsH; bfr ;% A bes nks"kkLrs"kka izHkoueehH;ks fu;erks R;taLR;kT;ku~ gsrwu~ >fVfr fgrgsrwu~ izfrHktu~ vFkZ & ;s (feF;knÀkZukfn) nks"k gSa vkSj budh mRifÙk fu;er% bu dkj.kksa ls (nÀkZueksguh; vkfn ls) gksrh gS] rFkk ;s (lE;XnÀkZukfn) xq.k gSa vkSj mudh Hkh mRifÙk bu dkj.kksa ls (nÀkZueksguh; ds miÀke] {k; vkSj {k;ksiÀke vkfn ls) gksrh gS] ,slk fuÀp; djds tks NksM+us ;ksX; dkj.kksa dks NksM+rk gS vkSj fgr ds dkj.kksa dks Lohdkj djrk gS] og fo}ku~ gSA ogh lE;d~pkfj=k ls lEiÂ gS] vkSj ogh lq[k ,oa dh£r dk ?kj Hkh gSA These [wrong faith (mithyādarśana), etc.] are demerits and, as a rule, these [rise of perception-deluding (darśanamohanīya), etc.] are its causes. These [right faith (samyagdarśana), etc.] are merits and, again, these [subsidence, destruction and subsidence-cum-destruction of perception-deluding (darśanamohanīya), etc.] are its causes. Having thus ascertained the causes, the man who abandons those that are harmful and accepts those that are beneficial is wise. He only is equipped with right conduct (samyakcāritra); he only is the storehouse of happiness and renown. 120 vkRekuq'kkluĀtmānuśāsana # EXPLANATORY NOTE Js;ks¿Js;'Pk feF;kRolea ukU;ÙkuwHk`rke~ AA34AA u lE;DRolea fdf×pR=kSdkY;s f=ktxR;fi A Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: izkf.k;ksa ds rhuksa dkyksa esa vkSj rhuksa yksdksa esa Hkh lE;Xn'kZu ds leku dY;k.k&:i] vkSj feF;kn'kZu ds leku vdY;k.k&:i nwljk dksbZ ugha gSA For the living beings there is nothing in the three worlds and the three times that brings about more propitiousness than right faith; there is nothing that brings about more unpropitiousness than wrong faith. r}ÔR;;kf}xr/hjijks¿H;/kf; AA148AA /heku~ l ;% lqxfrlk/uòf1⁄4ukÀk% tUekUrjk£trÀkqHkkÀkqHkdeZ;ksxkr~ A lk/kj.kkS ldytUrq"kq òf1⁄4uk'kkS vFkZ & iwoZ tUe esa lafpr fd;s x;s iq.; vkSj iki deZ ds mn; ls tks vk;q] Àkjhj ,oa /u&lEifÙk vkfn dh òf1⁄4 vkSj mudk ukÀk gksrk gS os nksuksa (òf1⁄4&ukÀk) rks leLr izkf.k;ksa esa gh leku&:i ls ik;s tkrs gSaA ijUrq tks lqxfr vFkkZr~ eks{k dks fl1⁄4 djus okys òf1⁄4 ,oa ukÀk dks viukrk gS og cqf1⁄4eku~ rFkk nwljk budh foijhrrk ls & nqxZfr ds lk/uHkwr òf1⁄4&ukÀk dks viukus ls & fucqZ1⁄4 (ew[kZ) dgk tkrk gSA 121 Verses 147, 148 # urkukekpk;kZ u fg ufrjrk% lk/qpfjrk% riLFks"kq JheUe.k; bo tkrk% izfojyk% AA149AA dykS n.Mks uhfr% l p ùifrfHkLrs ùir;ks u;UR;FkkZFk± ra u p /uenks¿LR;kJeorke~ A vFkZ & bl dfydky esa (i×pe dky esa) ,d n.M gh uhfr gS] lks og n.M jktkvksa ds }kjk fn;k tkrk gSA os jktk ml n.M dks /u dk dkj.k cukrs gSa vkSj og /u ouoklh lk/qvksa ds ikl gksrk ugha gSA b/j oUnuk vkfn esa vuqjkx j[kus okys vkpk;Z uezhHkwr f'k";&lk/qvksa dks lUekxZ ij pyk ugha ldrs gSaA ,slh voLFkk esa rifLo;ksa ds eè; esa leqfpr lk/q&/eZ dk ifjikyu djus okys ÀkksHkk;eku ef.k;ksa ds leku vfrÀk; fojys gks x;s gSa & cgqr FkksM+s jg x;s gSaA In this kali age (the fifth period, called duÈamā), justice is by punishment, and punishment is awarded by the kings. The kings use it to extract money but the woods-living ascetics have no money. (Therefore, the kings have no The rise and fall (of life, body, wealth, etc.) due to karmas that have earned merit (puõya) and demerit (pāpa) in the past life are common to all living beings. However, the one who attends to the rise and fall responsible for attainment of the excellent state of existence is called wise. On the contrary, the one who attends to the rise and fall responsible for attainment of the wretched state of existence is called a fool. 122 vkRekuq'kkluĀtmānuśāsana # interest in controlling the conduct of the ascetics.) Now, the preceptors (ācārya), due to their fondness for obeisance, fail to put their follower-ascetics on the right path. In such a situation, among ascetics, those who observe right conduct, as prescribed, are extremely rare, like glittering gems. lU/r±q fo"k;kVohLFkyrys Loku~ DokI;gks u {kek% ,rs rs eqfuekfuu% dofyrk% dkUrkdVk{ks{k.kS& ek ozkthUe#nkgrkHkzpiyS% lalxZesfHkHkZoku~ AA150AA jÄkyXuÀkjkolÂgfj.kiz[;k HkzeUR;kdqyk% Aõ vFkZ & ;s tks vius dks eqfu ekuus okys lk/q gSa os fL=k;ksa ds dVk{kiw.kZ voyksduksa ds xzkl cu dj Àkjhj esa yxs gq, ck.kksa ls [ksn dks izkIr gq, fgj.kksa ds leku O;kdqy gksdj ifjHkze.k djrs gSaA ijUrq [ksn gS fd os fo"k;:i ouLFkyh ds eè; esa vius dks dgha ij Hkh fLFkj j[kus ds fy, leFkZ ugha gksrs gSaA gs HkO;! rw ok;q ls rkfM+r gq, es?kksa ds leku vfLFkjrk dks izkIr gq, bu lk/qvksa dh laxfr dks izkIr u gksA Those who consider themselves ascetics, when bitten by the half-glances of women, roam around in distress; like deer with their bodies pierced by arrows. It is a pity that, in midst of the forest of desires, they are not able to rest themselves anywhere. O worthy soul! Do not get into the company of such unpredictable ascetics who are fickle like the clouds beaten by winds. 123 Verses 149, 150 # 1xsga xqgk% ifjn/kfl fnÀkks fogk;% 2laO;kufe"VeÀkua rilks¿fHkòf1⁄4% A izkIrkxekFkZ ro lfUr xq.kk% dy=k& eizkF;ZòfÙkjfl ;kfl òFkSo ;k×pke~ AA151AA vFkZ & gs vkxe ds jgL; ds tkudkj lk/q! rsjs fy;s xqiQk;sa gh ?kj gSa] fnÀkk;sa ,oa vkdkÀk gh rsjk oL=k gS] mls rw igu] ri dh òf1⁄4 rsjk b"V Hkkstu gS] rFkk L=kh dh txg rw lE;XnÀkZukfn xq.kksa ls vuqjkx djA bl izdkj rsjs fy;s ;kpuk ds ;ksX; dqN Hkh ugha gSA vr,o rw òFkk gh ;kpuk&tfur nhurk dks izkIr u gksA O knower of the essence of the Scripture! Caves are your residences; the directions and the sky clothe you; advancement in austerity is your pleasing food; and qualities like right faith (samyagdarśana), rather than women, are your charms. Thus, you have nothing to plead for. Do not unnecessarily become miserable by pleading for favours. 1 2 ikBkUrj & xqgk la;ku ijek.kks% ija ukYia uHklks u egRije~ A bfr czqou~ fdeaek{khÂsekS nhukfHkekfuukS AA152AA vFkZ & ijek.kq ls nwljk dksbZ NksVk ugha gS vkSj uHk (vkdkÀk) ls nwljk dksbZ cM+k ugha gS] ,slk dgus okys us D;k bu nhu vkSj vfHkekuh euq";ksa dks ugha ns[kk gS\ 124 vkRekuq'kkluĀtmānuśāsana # 'Nothing is smaller than the atom (paramāõu) and bigger than the sky (nabha).' The one who says this has not seen the men who plead (for favours) and the men who are self-respecting. ;kfprqxkSZjoa nkrqeZU;s laØkUreU;Fkk A rnoLFkkS dFka L;krkesrkS xq#y?kw rnk AA153AA vFkZ & ;kpd iq#"k dk xkSjo nkrk ds ikl pyk tkrk gS] ,slk eSa ekurk g¡wA ;fn ,slk u gksrk rks fiQj ml le; nsus&:i voLFkk ls la;qDr nkrk rks xq# (egku~) vkSj xzg.k&djus&:i voLFkk ls la;qDr ;kpd y?kq ({kqae) dSls nh[krk gS\ vFkkZr~ ,sls ugha nh[kus pkfg;s FksA I believe that the pride of the man who pleads (for favours) gets transferred to the giver. Had it not been true, why, at the time of transaction, the man who gives appears imposing and the man who receives pitiable? bfr Li"Va onUrkS ok ukeksÂkekS rqykUr;ks% AA154AA v/ks ft?k`{koks ;kfUr ;kUR;wèoZeft?k`{ko% A vFkZ & rjktw ds nksuksa vksj Øe ls gksus okyk uhpkiu vkSj Å¡pkiu Li"Vr;k ;g izxV djrk gS fd ysus dh bPNk djus okys izk.kh uhps vkSj u ysus dh bPNk djus okys Åij tkrs gSaA 125 Verses 152, 153, 154 # The two pans of the scale, one going up and the other down, clearly indicate that the man who desires to take is on the pan that goes down – he becomes downcast – and the man who does not desire to take is on the pan that goes up – he becomes exalted. lLoekÀkklrs losZ u Loa rRloZr£i ;r~ A v£FkoSeq[;lEikfnlLoRokfÂ%Lork oje~ AA155AA vFkZ & tks euq"; /u ls lfgr gksrk gS mlls lc yksx vkÀkk j[krs gSa & ek¡xus dh bPNk djrs gSaA ijUrq ,slk og /u ugha gS tks fd lc gh ;kpdksa dks lUrq"V dj ldsA vr,o ;kpd&tu dh foeq[krk dks mRiÂ djus okys /uk<Ôius dh vis{kk rks dgha fu/Zurk gh Js"B gSA All men look forward to receiving charity from the man of wealth; however, no amount of wealth can satisfy all supplicants. It is, therefore, better to be poor than a man of wealth who causes dissatisfaction among the supplicants. vkÀkk[kfujrhokHkwnxk/k fuf/fHkÀp ;k A lkfi ;su lehHkwrk rÙks eku/ua /ue~ AA156AA vFkZ & tks vR;Ur xgjh vkÀkk:i [kku (xM~<k) fuf/;ksa ds }kjk Hkh leku (iw.kZ) ugha gks ldrh gS og rsjs ftl LokfHkeku&:i /u ls leku gks ldrh gS og LokfHkeku&:i /u gh rsjk ;FkkFkZ /u gSA 126 vkRekuq'kkluĀtmānuśāsana # The extremely deep pit of desires cannot be levelled off by the divine treasures (of the king-of-kings, cakravartī), but can be levelled off by the wealth of self-respect (desirelessness). Know that self-respect is your true wealth. mRLkI;ksZRlI;Z r=kLFkkugks lfñHk% lehÑrk AA157AA vkÀkk[kfujxk/s;e/%ÑrtxR=k;k A vFkZ & rhuksa yksdksa dks uhps djus okyh ;g vkÀkk:i [kku vFkkg gSA fiQj Hkh ;g vk'p;Z dh ckr gS fd mDr vkÀkk:i [kku esa fLFkr /ukfndksa dk mÙkjksÙkj ifjR;kx djds lTtu iq#"kksa us mls leku dj fn;k gSA In the bottomless pit of desires, the three worlds have gone down. It is a wonder that by successively renouncing objects, like wealth that the pit is filled with, noble men have levelled it off. ÂÀkueijSHkZDR;k nÙka DofpfRd;fnPNfr A rnfi furjka yTTkkgsrq% fdykL; egkReu% fofgrfof/uk nsgfLFkR;S rikaL;qicàg;& dFke;egks x`ÊkR;U;ku~ ifjxzgnqxzZgku~ AA158AA vFkZ & riksa dks c<+kus okyk eqfu vkxe esa dgh xbZ fof/ ds vuqlkj Àkjhj dks fLFkj j[kus ds fy;s fdlh dkyfoÀks"k (p;kZdky) esa nwljksa 127 Verses 156, 157, 158 # ds (Jkodksa ds) }kjk HkfDriwoZd fn;s x;s dqN FkksM+s&ls vkgkj dks xzg.k djus dh bPNk djrk gSA og Hkh bl egkRek ds fy;s vR;f/d yTTkk dk dkj.k gksrk gSA fiQj vkÀp;Z gS fd og egkRek vU; ifjxzg&:i nq"V fiÀkkpksa dks dSls xzg.k dj ldrk gS\ ugha djrk gSA In order to keep his body stable, the ascetic, rich in austerities (tapa), thinks of accepting a little food, offered with devotion by others, at a particular time and as per the method prescribed in the Scripture. This too causes great embarrassment to this great-soul (mahātmā). It is then a wonder if such a great-soul accepts other demonlike possessions. jkx}s"ko'khHkofUr rfnna pØsÀojRoa dys% AA159AA nkrkjks x`gpkfj.k% fdy /ua ns;a rn=kkÀkua yTtS"kSo eufLouka uuq iqu% ÑRok dFka rRiQya x``ÊUr% LoÀkjhjrks¿fi fojrk% loksZidkjsPN;k A vFkZ & nkrk rks x`gLFk gS vkSj og ns; /u (nsus ;ksX; /u) ;gk¡ ik=k ds fy;s HkfDriwoZd fn;k tkus okyk Hkkstu gSA lcds midkj dh bPNk ls tks bl vkgkj:i /u dks xzg.k djus okys lk/q gSa os vius Àkjhj ls Hkh fojr (fu%Lìg) gksrs gSaA ;g vkgkj xzg.k dh bPNk Hkh mu LokfHkekfu;ksa ds fy;s yTtk dk gh dkj.k gksrh gSA fiQj Hkyk ml vkgkj dks fufeÙk cuk djds os (lk/q vkSj nkrk) jkx&}s"k ds oÀkhHkwr dSls gksrs gSa\ og bl i×pe dky dk gh nq"izHkko gSA 128 vkRekuq'kkluĀtmānuśāsana # The giver of the gift is the householder and the wealth that he offers with devotion to the worthy recipient is the food. The ascetic, who has the well-being of all in mind and who is unconcerned about own body, accepts this wealth of food. Even this desire for food causes embarrassment to the self-respecting ascetics. How, then, the givers (the householders) and the recipients (the ascetics) fall prey to attachment and aversion in respect of giving and taking of food? Surely, this is the ill-effect of the kali age (the fifth period, called duÈamā). 1lkS[;a pkReleq‰oa fofugra fuewZyr% deZ.kk A nSU;kÙkf}fgrSLRofefUae;lq[kS% lUr`I;ls fuL=ki% 2l Roa ;fÀpj;krukdnÀkuScZ1⁄4fLFkrLrq";fl AA160AA vkeq"Va lgta ro f=ktxrhcks/kf/iR;a rFkk vFkZ & gs vkReu~! rhuksa yksdksa dks fo"k; djus okys Kku (dsoyKku) ds Åij rsjk tks LokHkkfod LokfeRo Fkk mls bl deZ us yqIr dj fn;k gS rFkk ijinkFkks± dh vis{kk u djds dsoy vkRek ek=k ls mRiÂ gksus okys rsjs ml LokHkkfod lq[k dks Hkh mDr deZ us iw.kZ&:i ls u"V dj fn;k gSA tks rw fpjdky ls mioklkfn ds d"ViwoZd dqfRlr Hkkstuksa (uhjl ,oa ued ls ghu vkfn) ds cU/u esa fLFkr jgk gS ogh rw fuyZTTk gksdj ml deZ ds }kjk fd;s x;s bfUae;lq[kksa (fo"k;lq[kksa) ls nhurkiwoZd larq"V gksrk gSA 1 2 ikBkUrj & fofufgra fLFkfrLrq";fl 129 Verses 159, 160 # O soul! Your natural attribute of knowledge that encompasses objects of the three worlds has been destroyed by karma, and your natural bliss that is independent of all external objects has also been destroyed completely by karma. For long you have observed self-imposed inflictions like fasting and partaking of only the unsavoury food. Now, without shame, you are feeling satisfied with the lowly sensepleasures provided by karma. r`".kk Hkksxs"kq psf‰{kks lgLokYia Lojso rs A izrh{; ikda d ihRok is;a Hkq Dr foukÀk;s% AA161AA vFkZ & gs lk/ks! ;fn rq>s Hkksxksa ds fo"k; esa vfHkyk"kk gS rks rw dqN le; ds fy;s ozrkfn ds vkpj.k ls gksus okys FkksM+s ls d"V dks lgu djA ,slk djus ls rq>s LoxZ izkIr gksxk] os Hkksx ogk¡ ij gh gSaA rw Hkkstu ds idus dh izrh{kk djrk gqvk ikuh vkfn dks ih djds D;ksa Hkkstu dks u"V djrk gS\ O ascetic! If you are seeking sensual-enjoyment, endure, for a while, little pain due to observance of vows, etc. These enjoyments will be yours in heaven. While the food is being cooked, why do you mar your appetite by drinking water, etc.? 130 vkRekuq'kkluĀtmānuśāsana # fu/ZuRoa /ua ;s"kka èR;qjso fg thfore~ A  d djksfr fof/Lrs"kka lrka KkuSdp{kq"kke~ AA162AA vFkZ & ftu lk/qvksa ds fu/Zurk (mÙke vk dpU;) gh /u gS rFkk èR;q gh ftudk thou gS mu Kku:i vf}rh; us=k dks /kj.k djus okys lk/qvksa dk Hkyk deZ D;k vfu"V dj ldrk gS\ vFkkZr~ dqN Hkh ugha dj ldrk gSA What harm can karma do to the ascetics endowed with the knowledge-eye, whose wealth is their nonpossessiveness and whose life is their death? thforkÀkk /ukÀkk p ;s"kka rs"kka fof/£of/% A  d djksfr fof/Lrs"kka ;s"kkekÀkk fujkÀkrk AA163AA vFkZ & ftu thoksa ds thou dh vfHkyk"kk vkSj /u dh vfHkyk"kk jgrh gS mUgha thoksa dk deZ dqN vfu"V dj ldrk gS & og muds fiz; thou vkSj /u dks u"V djds gkfu dj ldrk gSA ijUrq ftu thoksa dh vkÀkk & thus dh bPNk vkSj fo"k;r`".kk & fu%Àks"kr;k u"V gks pqdh gS mudk og deZ Hkyk D;k vfu"V dj ldrk gS\ dqN Hkh ughaaA ;fn og muds thou vkSj /u dk vigj.k djrk gS rks og muds vHkh"V dks gh lEikfnr djrk gSA Karma can do harm only to those who desire life and wealth; it can harm them by destroying their cherished 131 Verses 162, 163 # life and wealth. What harm can karma cause to those whose desire for life and wealth has vanished completely? In fact, if it takes away their life or wealth, it furthers their cause. ijka dks V lek:<kS }koso LrqfrfuUn;ks% A ;LR;tsÙkils pØa ;Lriks fo"k;kÀk;k AA164AA vFkZ & tks euq"; ri ds fy;s pØorhZ dh foHkwfr dks NksM+rk gS rFkk blds foijhr tks fo"k;ksa dh vfHkyk"kk ls ml ri dks NksM+rk gS] os nksuksa gh Øe'k% Lrqfr vksj fuUnk dh mRÑ"V lhek ij ig¡qprs gSaA The man who leaves the grandeur of king-of-kings (cakravartī) for the sake of austerities (tapa) and, on the other hand, the man who leaves austerities for the sake of sense-pleasures, in turn, reach the highest levels of adoration and of derision. R;trq rils pØa pØh ;rLril% iQya lq[keuqiea LoksRFka fuR;a rrks u rnñHkqre~ A bnfeg egfPp=ka ;Ùkf}"ka fo"k;kReda iqujfi lq/hLR;Dra HkksDraq tgkfr egÙki% AA165AA vFkZ & p¡wfd ri dk iQy tks lq[k gS og lq[k vuqie & leLr lalkjh thoksa dks nqyZHk] deZ dh vis{kk u djds dsoy vkReek=k dh vis{kk ls mRiÂ gksusokyk] vkSj lnk jgusokyk (vfouÀoj) & gS] 132 vkRekuq'kkluĀtmānuśāsana # blhfy;s ;fn pØorhZ ml ri ds fy;s lkezkT; dks NksM+ nsrk gS rks og dqN vkÀp;Z dh ckr ugha gSA vkÀp;Z rks egku~ bl ckr dk gS fd tks cqf1⁄4eku~ iwoZ esa fo"k;ksa dks fo"k ds leku ?kkrd le> dj NksM+ nsrk gS og rRi'pkr~ mUgha NksM+s gq, fo"k;ksa dks fiQj ls Hkksxus ds fy;s xzg.k fd;s gq, ml egku~ ri dks Hkh NksM+ nsrk gSA The happiness obtained as fruit of austerities (tapa) is unparalleled (beyond worldly souls), self-dependent (generated by the soul itself, with no role of karma), and eternal. There is no wonder if the king-of-kings (cakravartī) leaves his kingdom for the sake of austerities (tapa). The great wonder, however, is when the wise man who had earlier renounced, like deadly poison, the sensepleasures, later on, leaves great austerities to indulge again in those sense-pleasures. EXPLANATORY NOTE vkgZUR;y{E;k iqujkRerU=kks nsoklqjksnkjlHks jjkt AA16&3&78AA jktfJ;k jktlq jkt lgks jjkt ;ks jktlqHkksxrU=k% A tks ije izrki'kkyh jktkvksa ds egk&euksgj Hkksxksa ds Hkksxus esa Lok/hu gksrs gq, jktkvksa ds eè; esa pØorhZ in dh jkT;y{eh ls lq'kksfHkr gq, Fks] fiQj eksg dk uk'k djds dsoyKku izkIr dj vkRek/hu gksdj lqj&vlqjksa dh fo'kky leolj.k lHkk esa vkgZUR; y{eh ls lq'kksfHkr gq, FksA Ācārya Samantabhadra's Svayambhūstotra: Lord Śāntinātha (the sixteenth Tīrthańkara), as the king-of-kings (cakravartī), had subjugated the entire community of kings, but, later on, took to asceticism to tame the invincible army of deluding karmas. 133 Verse 165 # /heku~ Lo;a u ril% irukf}Hksfr AA166AA ÀkÕ;kryknfi rqdks¿fi Hk;a izikrkr~ fp=ka f=kyksdfÀk[kjknfi nwjrqÄkñõ rqÄkÙkr% [kyq foyksD; fdykReihMke~ Aõ vFkZ & ns[kks] ckyd Hkh Å¡ps ÀkÕ;kry (iyax) ls fxj tkus ij gksus okyh viuh ihM+k dks ns[kdj fuÀp;r% mlls Hk; dks izkIr gksrk gSA ijUrq vkÀp;Z gS fd cqf1⁄4eku~ lk/q rhu yksd ds fÀk[kj ls Hkh vfrÀk; Å¡ps (egku~) ml ri ls Lo;a P;qr gksrk gqvk Hk; dks izkIr ugha gksrk gSA Lord Śāntinātha was the mightiest of emperors; domineering over all imperial enjoyments, he shone with unrivalled magnificence among the kings. Subsequently, absorbed in his pure Self, he shone with divine splendour appertaining to the Arhat in the majestic congregation of the devas and the men. y{ehfoHkoloZLoa eqeq{kks'pØyk×Nue~ A lkezkT;a lkoZHkkSea rs tjÙk`.kfeokHkor~ AA18&3&88AA y{eh ds oSHko :i loZLo ls ;qDr rFkk lqn'kZu&pØ ds fpÉ lfgr tks lkoZHkkSe lkezkT; vkidks izkIr Fkk og vki eks{k dh bPNk j[kus okys ds fy, th.kZ r`.k ds leku gks x;kA Lord Aranātha (the eighteenth Tīrthańkara), another king-of-kings (cakravartī), did the same. When you aspired for liberation, you left behind, as a mere blade of grass, your boundless empire which was endowed with the abundance matched only by the splendour of goddess LakÈmī, and whose emblem was the divine Sudarśana cakra. 134 vkRekuq'kkluĀtmānuśāsana # 1djksfr efyua rPPk fdy lokZ/j% ij% AA167AA foÀkq1⁄4Ôfr nqjkpkj% loksZ¿fi rilk /zqoe~ A vFkZ & ftl ri ds }kjk fu;er% lc gh nq"V vkpj.k Àkqf1⁄4 dks izkIr gksrk gS ml ri dks Hkh nwljk fuÑ"V euq"; efyu djrk gSA The austerities (tapa), as a rule, purify evil-conduct. The other wretched man (the ascetic) defiles even these austerities (tapa). foLekida rnyesrfng };a u% A laizkI; la;efu / ;fn p R;tfUr AA168AA ihRokèra ;fn oefUr fol`"Viq.;k% lUR;so dkSrqdÀkrkfu txRlq d rq 1 ikBkUrj & lokZ/jks¿ij% vFkZ & yksd esa vkÀp;Ztud lSdM+ksa dkSrqd gSa] ijUrq muesa ls ;s nks dk;Z gesa vR;f/d vkÀp;Ztud izrhr gksrs gSaA izFke rks vkÀp;Z gedks mu ij gksrk gS tks fd igys rks vèr dk iku djrs gSa vkSj Even a child, apprehending injury, is fearful of falling down from his elevated bedstead. It is, however, highly surprising that the 'wise' ascetic is not fearful of falling down, on his own doing, from the high of austerities (tapa), higher than the summit of the three worlds. 135 Verses 166, 167, 168 # fiQj ihNs oeu djds mls fudky nsrs gSaA nwljk vkÀp;Z muds Åij gksrk gS tks fd iwoZ esa rks foÀkq1⁄4 la;e:i fuf/ dks xzg.k djrs gSa vkSj rRiÀpkr~ mls NksM+ Hkh nsrs gSaA vfHkizk; ;g gS fd iwoZ esa ri&la;ekfn dks Lohdkj djds Hkh tks ihNs fiQj ls fo"k;ksa esa vuqjDr gksdj mls NksM+ nsrk gS og bl izdkj dk ghu euq"; gS tks fd iwoZ esa vèr dks ih djds fiQj ihNs mls oeu }kjk ckgj fudky nsrk gSA In this world, there are hundreds of surprises. However, among these, two are the most striking: first, those unfortunate men who first drink nectar but vomit it subsequently; second, those who first acquire the treasure of austerities (tapa) but leave it subsequently. The idea is that those who first acquire the treasure of austerities but leave it subsequently due to attraction for sense-pleasures are lowly men who first drink nectar but vomit it subsequently. bg fofugrcàkjEHkckáks#Àk=kks& #ifprfutÀkDrsukZij% dks¿I;ik;% A dq# ro ifjj{kkekUrjku~ gUrqdke% AA169AA vÀkuÀk;u;kuLFkkunÙkko/ku% vFkZ & gs HkO;! cgqr ikideZ ds vkjEHk:i ckgjh Àk=kq dks u"V djds viuh vkRehd ÀkfDr dks c<+k ysus okys rsjs fy;s vU; dksbZ Hkh nq%[k dk dkj.k ugha gks ldrk gSA rw jkx&}s"kkfn:i vkUrfjd Àk=kqvksa dks u"V djus dk vfHkyk"kh gksdj Hkkstu] Àk;u] xeu ,oa fLFkfr vkfn ds fo"k; esa lko/ku gksrk gqvk vius la;e dh j{kk djA 136 vkRekuq'kkluĀtmānuśāsana # O worthy soul! For you, who has destroyed the external enemy in form of excessive sinful activity and increased the internal soul-strength, there can be no remaining cause of misery. Desirous of extirpating your internal enemies (of attachment and aversion), continue safeguarding your austerities by being vigilant in activities of eating, sleeping, roaming and sitting. op%i.kkZdh.ksZ foiqyUk;Àkk[kkÀkr;qrs A vusdkUrkRekFkZizloiQyHkkjkfrfours JqrLdU/s Jheku~ je;rq euksedZVeeqe~ AA170AA leqÙkqÄs lE;d~izrrefrewys izfrfnuaõ vFkZ & tks JqrLdU/&:i ò{k vusd /ekZRed inkFkZ&:i iwQy ,oa iQyksa ds Hkkj ls vR;f/d >qdk gqvk gS] opuksa&:i iÙkksa ls O;kIr gS] foLr`r u;ksa&:i lSdM+ksa Àkk[kkvksa ls ;qDr gS] mÂr gS] rFkk lehphu ,oa foLr`r efrKku&:i tM+ ls fLFkj gS] ml JqrLdU/&:i ò{k ds Åij cqf1⁄4eku lk/q ds fy;s vius eu&:ih cUnj dks izfrfnu jekuk pkfg;sA The wise ascetic should everyday beguile his mindmonkey on the Scripture-tree (śrutaskandha) that is drooping down with load of flowers and fruits in form of substances (padārtha) having varied attributes, covered with foliage in form of spoken-words (vacana), having 137 Verses 169, 170 # hundreds of branches in form of points-of-view (naya), lofty, and steady with deep roots of right and comprehensive sensory-knowledge (matijñāna). EXPLANATORY NOTE jkx}s"kkfndŠksySjyksya ;Ueuks tye~ A 1l i';R;kReuLrÙoa l rÙoa usrjks tu% AA35AA ftldk eu&:ih ty jkx&}s"k vkfn ygjksa ls papy ugha gksrk] ogh O;fDr vkRek ds ;FkkFkZ Lo:i & vkRerÙo & dks ns[krk gS & vuqHko djrk gS] ml vkRerÙo dks vU; dksbZ & jkx&}s"k vkfn dŠksyksa ls vkdqfyrfpÙk & O;fDr ugha ns[k ldrk gSA Ācārya Pūjyapāda's Samādhitańtram: Only the man whose mind – by way of explanation, water – is not disturbed by the waves of imperfections like attachment and aversion can see (experience) the pure soul-substance; others whose minds are disturbed by the waves of imperfections like attachment and aversion cannot see (experience) the pure soulsubstance. 1 ikBkUrj & rr~ rÙoa bfr foÀoeuk|Ura fpUr;sf}Àofor~ lnk AA171AA rnso rnraewia izkIuqoÂ fojaL;fr A vFkZ & og thokfn:i oLrq rr~ (fof/) rFkk vrr~ (fu"ks/) Lo:i (vFkkZr~ fuR;kfuR;kfn Lo:i) dks izkIr gksdj fojke dks ugha izkIr 138 vkRekuq'kkluĀtmānuśāsana # gksrh gS] bl izdkj leLr rÙo dk tkudkj foÀo dh vukfnfu/urk dk fopkj djsA A substance, at any time, exhibits contradictory attributes of affirmation (tat, vidhi – existence) as well as of negation (atat, niÈedha – non-existence), depending on the point-of-view. All substances, thus, are eternal. This way, the man, well-versed in the Scripture, should reflect on the world that is without a beginning and an end. EXPLANATORY NOTE Ro;k iz.khra lqfo/s Lo/kEuk uSrRlekyh<ina RonU;S% AA9&1&41AA ,dkUrn`f"Vizfr"ksf/ RkÙoa izek.kfl1⁄4a rnrRLoHkkoe~ A gs lqfof/ukFk (Jh iq"inUr) Hkxou~! vkius vius dsoyKku&:i rst ls ;FkkFkZ tkudj tks thokfn inkFkks± ds LoHkko dk izfriknu fd;k og ,dkUr n'kZu dk fu"ks/d vFkkZr~ vusdkUr n'kZu dk iks"kd gSA izR;{k&ijks{k izek.kksa ls fl1⁄4 gSA rr~ (fof/) rFkk vrr~ (fu"ks/) LOk:i vFkkZr~ fdlh vis{kk ls rRLo:i gS] fdlh vis{kk ls vrRLo:i gSA vkils vU;] tks loZK o ohrjkx ugha gSa] mUgksaus bl izdkj rÙo dk vuqHko izkIr ugha fd;k gSA Ācārya Samantabhadra's Svayambhūstotra: O Lord Suvidhinātha! With the light of your omniscience you had promulgated the nature of reality in a manner which contradicts the absolutistic point-of-view, well-founded, and incorporates the principle of predication involving both the affirmation and the negation, depending on the point-of-view. Others have not been able to view the nature of reality in such light. Ācārya Samantabhadra, in adoration of Lord Suvidhinātha (the ninth Tīrthańkara), makes the same assertion. 139 Verse 171 # ,desd{k.ks fl1⁄4a /zkSO;ksRifÙkO;;kRede~ A vckf/rkU;rRizR;;kU;FkkuqiifÙkr% AA172AA vFkZ & ,d gh oLrq foof{kr ,d gh le; esa /zkSO;] mRikn vkSj ukÀk&Lo:i fl1⁄4 gS_ D;ksafd blds fcuk mDr oLrq esa tks Hksn vkSj vHksn&:i fuckZ/ Kku gksrk gS og ?kfVr ugha gks ldrk gSA It is well-established that a substance, at any particular time, exhibits the characteristics of origination (utpāda), destruction (vyaya), and permanence (dhrauvya). Without this understanding of the nature of substance, unobstructed knowledge in terms of distinction (bheda; it is different than before) and non-distinction (abheda; it is same as before) cannot subsist. EXPLANATORY NOTE fLFkfrtuufujks/y{k.ka pjepja p txRizfr{k.ke~ A bfr ftu ldyKyk×Nua opufena onrkaojL; rs AA20&4&114AA gs ftusUnz! vki mins'k&nkrkvksa esa Js"B gSa] vkidk ;g opu fd psru o vpsru :i ;g txr~ gj le; /zkSO;&mRikn&O;; y{k.k ls ;qDr gS bl ckr dk |ksrd gS fd vki loZK gSaA Ācārya Samantabhadra's Svayambhūstotra: Ācārya Samantabhadra, in adoration of Lord Munisuvratanātha (the twentieth Tīrthańkara), makes clear the nature of substances. O Lord Jina! You are the supreme orator; your exposition that this world, comprising animate and inanimate substances, incessantly exhibits the characteristics of origination, disappearance (destruction), and permanence, is illustrative of your omniscience. 140 vkRekuq'kkluĀtmānuśāsana # mRiknO;;èkzkSO;;qDra lr~ AA5&30AA Ācārya Umāsvāmī's Tattvārthasūtra: tks mRikn&O;;&/zkSO; lfgr gks lks lr~ gSA Existence (sat) is with (yukta) origination (utpāda), destruction (vyaya) and permanence (dhrauvya). The substance (dravya) is of two kinds: the animate (cetana) and the inanimate (acetana). These two kinds of substances do not ever leave their essential characteristic (of sat); still, due to internal and external causes, each instant, these attain new states of existence. This is origination (utpāda). For instance, the origination (utpāda) takes place of the pitcher from the clay. Similarly, the loss of the former state of existence is destruction (vyaya). The loss of the lump shape of the clay is destruction (vyaya). As there is no destruction (vyaya) or origination (utpāda) of the inherent nature or quality of the substance (dravya), it is also characterized by permanence (dhrauvya). The quality of being permanent is permanence (dhrauvya). For instance, the clay continues to exist in all states – the lump, the pitcher and in the broken parts. Existence (sat) is thus accompanied by origination 1(utpāda), destruction (vyaya) and permanence (dhrauvya). 1 see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, p. 213-214. 'kksdizeksnekè;LF;a tuks ;kfr lgsrqde~ AA59AA ?kVekSfylqo.kkZFkhZ uk'kksRiknfLFkfr"o;e~ A (lqo.kZ&?kV dks lqo.kZ&eqdqV esa ifjo£rr djus dh fLFkfr esa&) lqo.kZ ds ?kV dk] lqo.kZ ds eqdqV dk vkSj dsoy lqo.kZ dk bPNqd euq"; Øe'k% lqo.kZ&?kV dk uk'k gksus ij 'kksd dks] lqo.kZ&eqdqV ds mRiUu gksus ij g"kZ Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra): 141 Verse 172 # dks] vkSj nksuksa gh voLFkkvksa esa lqo.kZ dh fLFkfr gksus ls 'kksd vkSj g"kZ ls jfgr ekè;LF;&Hkko dks izkIr gksrk gSA vkSj ;g lc lgsrqd gksrk gSA (fcuk gsrq ds mu ?kVkFkhZ] eqdqVkFkhZ rFkk lqo.kkZFkhZ ds 'kksdkfn dh fLFkfr ugha curh gSA) (When a diadem is produced out of a gold jar –) The one desirous of the gold jar gets to grief on its destruction; the one desirous of the gold diadem gets to happiness on its origination; and the one desirous of gold remains indifferent, as gold remains integral to both – the jar as well as the diadem. This also establishes the fact that different characters of existence (origination, destruction and permanence) are the causes of different responses. ukHkkoeizfrgrizfrHkkljks/kr~ A rÙoa izfr{k.kHkoÙknrRLo:i& u LFkkLuq u {k.kfoukf'k u cks/ek=ka 1ek|Urghuef[kya p rFkk ;FkSde~ AA173AA vFkZ & tho&vtho vkfn dksbZ Hkh oLrq u loZFkk fLFkj jgus okyh (fuR;) gS Uk {k.k&{k.k esa u"V gksus okyh (vfuR;) gS] u Kkuek=k gS vkSj u vHkkoLo:i gh gS_ D;ksafd ,slk fuckZ/ (fujUrj] vfo#1⁄4:i ls) izfrHkkl ugha gksrk gSA tSlk fd fuckZ/ izfrHkkl gksrk gS] rnuqlkj og oLrq izfr{k.k mRiÂ gksus okys rnrr~ Lo:i vFkkZr~ fuR;&vfuR;kfn Lo:i ls la;qDr o vukfnfu/u gSA ftl izdkj ,d rÙo fuR;kfuR;] ,d&vusd ,oa HksnkHksn Lo:i okyk gS mlh izdkj leLr rÙoksa dk Hkh Lo:i le>uk pkfg;sA 1 ikBkUrj & ;Fkk rFkSda 142 vkRekuq'kkluĀtmānuśāsana # Any substance – soul or non-soul – exhibits neither absolute permanence (nityatva) nor absolute transience (anityatva). Also, the substance exhibits neither absolute cognition (jñāna, bodha) nor absolute non-existence (abhāva); no substance is actually seen as such. The substance is actually seen with its ever-changing attributes of affirmation (tat, vidhi – existence) as well as of negation (atat, niÈedha – non-existence) or of permanence (nityatva) as well as of transience (anityatva). It is without a beginning and an end. Just as a single substance is permanent (nitya) as well as transient (anitya), one (eka) as well as many (aneka), and distinctive (bheda) as well as non-distinctive (abheda), all substances exhibit these attributes. cks/okD;a izek.ka u dsu lk/unw"k.ke~ AA12AA vHkkoSdkUri{ks¿fi HkkokiÉookfnuke~ A Hkko dks ugha ekuus okys & lHkh inkFkks± dks loZFkk vlr~&:i dgus okys & vHkkoSdkUrokfn;ksa ds er esa Hkh b"V rÙo dh flf1⁄4 ugha gks ldrh gS D;ksafd ogk¡ u cks/ (Kku) dk vfLrRo gS vkSj u okD; (vkxe) dk vkSj blfy, izek.k Hkh ugha curk gSA izek.k ds vHkko esa Loer dh flf1⁄4 rFkk ijer dk [k.Mu fdl izdkj laHko gS\ Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra): EXPLANATORY NOTE If it be accepted that the objects of knowledge have 'absolute non-existence' (abhāvaikānata) character and their 'existence' (bhāva) character is denied, cognition (bodha) and sentence 143 Verse 173 # (vākya) can no longer remain the sources of valid knowledge (pramāõa). And in the absence of the sources of valid knowledge (pramāõa), how can the proposed thesis ('absolute nonexistence' character of an object of knowledge) be established, and that of the rivals repudiated? rLeknP;qfrekdka{ku~ Hkko;sTKkuHkkouke~ AA174AA KkuLoHkko% L;knkRek LoHkkokokfIrjP;qfr% A vFkZ & vkRek Kku&LoHkko okyk gS vkSj ml vuUrKkukfn LoHkko dh tks izkfIr gS] ;gh ml vkRek dh vP;qfr vFkkZr~ eqfDr gSA blfy;s eqfDr dh vfHkyk"kk djus okys HkO; dks ml KkuHkkouk dk fpUrou djuk pkfg;sA The soul is of the nature of knowledge and the attainment of this own-nature, comprising infiniteknowledge, etc., is its imperishability, or liberation. Therefore, the worthy man (ascetic) desirous of imperishability, or liberation, should meditate on the knowledge-nature of the soul. Kkueso iQya Kkus uuq Àyk?;euÀoje~ A vgks eksgL; ekgRE;eU;nI;=k èX;rs AA175AA vFkZ & KkuLoHkko dk fopkj djus ij izkIr gksus okyk mldk iQy Hkh ogh Kku gS tks fd izÀkaluh; ,oa vfouÀoj gSA ijUrq vkÀp;Z gS fd vKkuh izk.kh ml KkuHkkouk dk iQy 1⁄2f1⁄4 vkfn dh izkfIr Hkh [kkstrs gSa] ;g muds ml izcy eksg dh efgek gSA 144 vkRekuq'kkluĀtmānuśāsana # The fruit of meditating on the knowledge-nature of the soul is the knowledge itself – laudable and imperishable. It is surprising, however, that ignorant men look for other fruits, such as accomplishment (Ãddhi), of such meditation. This is due to strong delusion (moha). iwokZ ok¿Kkuuk'kks ok loZL;kL; Loxkspjs AA102AA mis{kkiQyek|L; 'ks"kL;k¿¿nkugku/h% A izFke tks ;qxiRloZHkklu:i izek.k (dsoyKku) gS] mldk iQy mis{kk gSA 'ks"k tks ØeHkkoh&Hkklu:i izek.k (eR;kfn Kku&lewg) gS mldk ijEijk iQy vknku (xzg.k) vkSj gku (R;kx) dh cqf1⁄4 gSA vFkok iwoZ esa dgh xbZ mis{kk Hkh mldk iQy gSA okLro esa vius fo"k; esa vKku dk uk'k gksuk gh lc izek.k&:i Kkuksa dk iQy gSA Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra): EXPLANATORY NOTE The fruit of the first kind of pramāõa – direct (pratyakÈa) or omniscience (kevalajðāna) – is equanimity (upekÈā). The fruit of the other kinds of pramāõa – indirect (parokÈa) – is discernment, i.e., acceptance (grahaõa) or rejection (tyāga); besides, of course, equanimity, as stated above. Destruction of ignorance (ajðāna) about the self, however, is the actual fruit of all methods of knowledge (pramāõa). As regard the fruit of pramāõa, there is satisfaction in the attainment of knowledge. The soul, whose knowledge-nature is clouded by the foreign matter of karmas, finds satisfaction in determining the nature of substances with the help of the senses. That is spoken of as the fruit of knowledge (or of pramāõa). Or the attainment of equanimity (upekÈā) and the destruction of ignorance (ajðāna) may be considered 145 Verse 175 # the fruit. Equanimity is freedom from attachment and aversion. Also, on the destruction of darkness, that is ignorance, the self attains the power of discrimination between what needs to be accepted and 1rejected. 1 see Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord, p. 158-159. ÀkkL=kkXukS ef.ko‰O;ks foÀkq1⁄4ks Hkkfr fuòZr% A vÄkjor~ [kyks nhIrks eyh ok HkLe ok Hkosr~ AA176AAõ vFkZ & ÀkkL=k:i vfXu esa izfo"V gqvk HkO; tho rks ef.k ds leku foÀkq1⁄4 gksdj eqfDr dks izkIr djrk gqvk ÀkksHkk;eku gksrk gS fdUrq nq"V tho (vHkO;) ml ÀkkL=k:i vfXu esa nhIr gksdj (tyrk gqvk) vaxkj ds leku efyu o HkLeLo:i gks tkrk gSA As the jewel gets purified and resplendent on entering the fire, the potential (bhavya) soul, on entering the fire of the Scripture, gets purified and attains resplendent liberation. The wicked [non-potential (abhavya)] soul, however, on entering the fire of the Scripture, gets scorched, turns dark like coal, and is reduced to ashes. izhR;izhrh fujkÑR; è;k;snè;kRefoUeqfu% AA177AA eqgq% izlk;Z laKkua iÀ;u~ Hkkoku~ ;FkkfLFkrku~ A vFkZ & vkRerÙo dk tkudkj eqfu ckj&ckj lE;XKku dks iQSykdj 146 vkRekuq'kkluĀtmānuśāsana # tSlk fd inkFkks± dk Lo:i gS mlh :i ls mudks ns[krk gqvk jkx vkSj }s"k dks nwj djds è;ku djsA The ascetic who knows the nature of the soul-substance should meditate by spreading out, over and over again, his right knowledge (samyagjñāna), ascertaining the nature of the substances as these actually are, and vanquishing attachment (rāga) and aversion (dveÈa). os"Vuks}s"Vus ;koÙkkoñ HkzkfUrHkZok.kZos A vkòfÙkifjòfÙkH;ka tUrkseZUFkkuqdkfj.k% AA178AA vFkZ & eFkuh dk vuqdj.k djus okys tho ds tc rd jLlh ds cU/us vkSj [kqyus ds leku deks± dk cU/ vkSj futZjk (lfoikd) gksrh gS rc rd mDr jLlh ds [khapus vkSj <hyh djus ds leku jkx vkSj }s"k ls mldk lalkj:i leqae esa ifjHkze.k gksrk gh jgsxkA Like the churning equipment (to produce butter), the soul undergoes binding (bandha) and shedding (nirjarā) of karmas, similar to the rope getting wound and unwound, and its journey in the world-ocean continues (as the soul keeps on pulling either end of the rope, one end symbolizing attachment and the other aversion). EXPLANATORY NOTE Shedding (nirjarā) of karmas is of two kinds: savipāka and avipāka. Savipāka nirjarā is without effort, as the fruits of karmas are 147 Verses 177, 178 # naturally enjoyed. This kind of nirjarā is experienced by all, for karmas have their set period of bondage after which their shedding must take place. Avipāka nirjarā is attained through austerities (tapa); karmas are shed before they reach to fruition. The present verse refers to savipāka nirjarā. jkx}s"k};hnh?kZus=kkd"kZ.kdeZ.kk A vKkukr~ lqfpja tho% lalkjkCèkkS HkzeR;lkS AA11AA ;g tho vKkurko'k jkx vkSj }s"k :ih nks yEch Mksfj;ksa dh [khapkrkuh ls lalkj&:ih leqae esa cgqr dky rd ?kwerk jgrk gS & ifjorZu djrk jgrk gSA Ācārya Pūjyapāda's IÈÇopadeśa: Our soul, due to nescience (ajðāna), keeps on pulling either end of the long rope – one end symbolizing attachment (rāga) and the other aversion (dveÈa) – and, as a consequence, whirls around in the cycle of births and deaths (saÉsāra) for a very long time. tUrksLRkFkklkS eksDrO;ks ;sukHkzkfUrjcU/ue~ AA179AA eqP;ekusu ikÀksu HkzkfUrcZU/Àp eUFkor~ A vFkZ & NksM+h tkus okyh jLlh dh iQkalh ds }kjk eFkkuh ds leku tho ds uohu cU/ vkSj ifjHkze.k pkyw jgrk gSA vr,o mldks bl izdkj ls NksM+uk pkfg;s fd ftlls fiQj ls cU/u vkSj ifjHkze.k u gks ldsA The stick of the churner is perennially bound with the 148 vkRekuq'kkluĀtmānuśāsana # rope as winding and unwinding of its two ends take place. Similarly, the soul continues to get bound with new karmas and, as a consequence, its whirling around in the world continues. The rope should be loosened at both ends to stop bondage of new karmas, and soul's whirling around in the world. EXPLANATORY NOTE Only through avipāka nirjarā, attained through austerities (tapa) as attachment (rāga) and aversion (dveÈa) are extirpated, bondage of new karmas is stopped. jkx}s"kÑrkH;ka tUrkscZU/% izòÙ;òfÙkH;ke~ A rÙoKkuÑrkH;ka rkH;kesos{;rs eks{k% AA180AA vFkZ & jkx vkSj }s"k ds }kjk dh xbZ izòfÙk vkSj fuòfÙk ls tho ds cU/ gksrk gS rFkk rÙoKku&iwoZd dh xbZ mlh izòfÙk vkSj fuòfÙk ds }kjk mldk eks{k ns[kk tkrk gSA Association (pravÃtti) and dissociation (nivÃtti) out of attachment (rāga) and aversion (dveÈa) result in soul's bondage (with karmas); association (pravÃtti) and dissociation (nivÃtti) out of knowledge of the reality result in liberation (mokÈa). 149 Verses 179, 180 # rf}ijhrk iq.;a rnqHk;jfgrk r;kseksZ{ke~ AA181AA }s"kkuqjkxcqf1⁄4xqZ.knks"kÑrk djksfr [kyq ikie~ A vFkZ & xq.k ds fo"k; esa dh xbZ }s"kcqf1⁄4 rFkk nks"k ds fo"k; esa dh xbZ vuqjkxcqf1⁄4] buls iki dk miktZu gksrk gSA blds foijhr xq.k ds fo"k; esa gksus okyh vuqjkxcqf1⁄4 vkSj nks"k ds fo"k; esa gksus okyh }s"kcqf1⁄4 ls iq.; dk miktZu gksrk gS rFkk mu nksuksa ls jfgr & vuqjkxcqf1⁄4 vkSj }s"kcqf1⁄4 ds fcuk & mu nksuksa (iki&iq.;) dk eks{k vFkkZr~ laojiwoZd futZjk gksrh gSA Aversion to virtues and attachment to evils cause demerit (pāpa). On the other hand, attachment to virtues and aversion to evils cause merit (puõya). Rid of both, attachment and aversion, the soul is freed from merit as well as demerit; this is the cause of stoppage (saÉvara) and shedding (nirjarā) of karmas. eksgchtkaefr}s"kkS chtkUewykÄ~dqjkfoo A rLekTKkukfXuuk nkáa rnsrkS fu£nf/{kq.kk AA182AA vFkZ & ftl izdkj cht ls tM+ vkSj vadqj mRiÂ gksrs gSa mlh izdkj eksg:i cht ls jkx vkSj }s"k mRiÂ gksrs gSaA blfy;s tks bu nksuksa (jkx&}s"k) dks tykuk pkgrk gS mls Kku:i vfXu ds }kjk ml eksg:i cht dks tyk nsuk pkfg;sA Just as the seed produces root and shoot, in the same way, the seed of delusion (moha) produces attachment 150 vkRekuq'kkluĀtmānuśāsana # (rāga) and aversion (dveÈa). If you wish to burn down these two, attachment (rāga) and aversion (dveÈa), burn down the seed of delusion (moha) by the fire of knowledge (jñāna). EXPLANATORY NOTE Ācārya Pūjyapāda's Samādhitańtram: ;nk eksgkRiztk;srs jkx}s"kkS rifLou% A rnSo Hkko;sRLoLFkekRekua 'kkE;r% {k.kkr~ AA39AA ftl le; fdlh riLoh vUrjkRek ds eksguh; deZ ds mn; ls jkx&}s"kkfnd mRiÂ gks tk,¡ mlh le; og riLoh vius 'kq1⁄4 vkRe&Lo:i dh Hkkouk djsA blls os jkx&}s"kkfnd {k.k Hkj esa 'kkUr gks tkrs gSaA Whenever the ascetic – introverted-soul (antarātmā) – notices that due to the fruition of deluding karmas imperfections like attachment and aversion are taking him over, he should immediately start contemplating on the pure nature of his soul. This way the imperfections die away instantly. 1R;kxtkR;kfnuk eksgoz.k% Àkq1⁄4Ôfr jksgfr AA183AA iqjk.kks xzgnks"kksRFkks xEHkhj% lxfr% l#d~ A vFkZ & eksg ,d izdkj dk ?kko gS] D;kasfd og ?kko ds leku gh ihM+kdkjd gSA ftl izdkj iqjkuk (Ckgqr le; dk)] xzg (Àkfu vkfn) ds nks"k ls mRiÂ gqvk] xgjk] ul ls lfgr vkSj ihM+k nsus okyk ?kko 1 ikBkUrj & 'kqè;fr 151 Verses 182, 183 # vkS"k/;qDr ?kh (eyge) vkfn ls Àkq1⁄4 gksdj & iho vkfn ls jfgr gksdj & Hkj tkrk gS mlh izdkj iqjkuk vFkkZr~ vukfndky ls tho ds lkFk jgus okyk] ifjxzg ds xzg.k:i nks"k ls mRiÂ gqvk XkEHkhj (egku~)] ujdkfn nqxZfr dk dkj.k vkSj vkdqyrk:i jksx ls lfgr ,slk og ?kko ds leku d"Vnk;d eksg Hkh mDr ifjxzg ds ifjR;kx:i eyge ls Àkq1⁄4 gksdj (Uk"V gksdj) ÅèoZxeu (eqfDrizkfIr) esa lgk;d gksrk gSA Delusion (moha) is like a wound, similarly painful. Just as the old, demon-inflicted, deep, fluid-oozing, and painful wound is cleaned and healed by the ointment of clarified butter (ghee), etc., in the same way, the wound of delusion, which too is old (associated with the soul since beginningless time), inflicted by the demon of attachment-to-possessions, deep (serious), cause of adverse states of existence, and a source of anguish, is cleaned and healed by the ointment of renunciation. Upon its healing, the soul moves to the summit of the universe. lqânks¿fi dFka ÀkksP;k f}"kks nq%[kf;rqa èrk% AA184AA lqân% lq[k;Ur% L;qnqZ%[k;Urks ;fn f}"k% A vFkZ & ;fn lq[k dks mRiÂ djus okys fe=k vkSj nq%[k dks mRiÂ djus okys Àk=kq ekus tkrs gSa rks fiQj tc fe=k Hkh ej dj fo;ksxTkU; nq%[k dks djus okys gSa rc os Hkh Àk=kq gh gq,A fiQj muds fy;s Àkksd D;ksa djuk pkfg,\ ugha djuk pkfg;sA 152 vkRekuq'kkluĀtmānuśāsana # If those who cause happiness are considered friends and those who cause misery enemies and since such friends (father, son, brother) cause misery of parting when they die, they too are enemies. Why should one mourn them? dFkfefr lq/h% Àkksda dq;kZUèrs¿fi u dsufpr~ AA185AA foyifrrjka LofLeu~ èR;kS rFkk¿L; tMkReu% A vijej.ks eRokReh;kuyÄ~?;res #nu~ foHk;ej.ks Hkw;% lkè;a ;Àk% ijtUe ok vFkZ & tks tM+cqf1⁄4 tho nwljs (vius ls fHkUu) L=kh] iq=k ,oa fe=k vkfn ds vifjgk;Z ej.k ds gksus ij mUgsa viuk le> djds jksrk gqvk vR;f/d foyki djrk gS rFkk vius ej.k ds mifLFkr gksus ij tks mlh izdkj ls foyki djrk gS ml tM+cqf1⁄4 ds fuHkZ;rkiwoZd ej.k (lekf/ej.k) dks izkIr gksus ij ftl egrh dh£r vkSj ijyksd dh flf1⁄4 gks ldrh Fkh og dSls gks ldrh gS\ vFkkZr~ ugha gks ldrh gSA vr,o cqf1⁄4eku euq"; dks ej.k ds izkIr gksus ij fdlh izdkj ls Àkksd ugha djuk pkfg;sA The dim-witted man laments, with loud cries, the inevitable death of others – the wife, the son, the friend, etc. – thinking them as his own. Same is the case at the approach of his own death. How can such dim-witted man attain renown and good after-life, the outcome of a fearless death? The wise man should not mourn the approach of death. 153 Verses 184, 185 # gkus% ÀkksdLrrks nq%[ka ykHkkaekxLrr% lq[ke~ A rsu gkukoÀkksd% lu~ lq[kh L;kr~ loZnk lq/h% AA186AA vFkZ & b"V oLrq dh gkfu ls Àkksd vkSj fiQj mlls nq%[k gksrk gS rFkk mlds ykHk ls jkx vkSj fiQj mlls lq[k gksrk gSA blhfy;s cqf1⁄4eku~ euq"; dks b"V dh gkfu esa Àkksd ls jfgr gksdj lnk lq[kh jguk pkfg;sA The loss of something desirable causes anguish and, thereafter, misery. Its gain causes contentment and, thereafter, happiness. The wise man, therefore, not getting anguished by the loss of something desirable, should remain ever happy. lq[kh lq[kfegkU;=k nq%[kh nq%[ka leÀuqrs A lq[ka ldylaU;klks nq%[ka rL; foi;Z;% AA187AA vFkZ & tks izk.kh bl yksd esa lq[kh gS og ijyksd esa Hkh lq[k dks izkIr gksrk gS rFkk tks bl yksd esa nq%[kh gS og ijyksd esa Hkh nq%[k dks izkIr djrk gSA dkj.k ;g fd leLr ifjxzg vkfn dk R;kx & bfUae;fo"k;ksa ls fojfDr & gksus dk uke lq[k vkSj muesa vklDr gksus dk uke gh nq%[k gSA The man who is happy in this world attains happiness in the after-life too. The man who is unhappy in this world attains unhappiness in the after-life too. The reason is that getting detached from all worldly possessions – renouncing the sense-pleasures – is happiness and 154 vkRekuq'kkluĀtmānuśāsana # getting attached to the worldly possessions – indulging in the sense-pleasures – is unhappiness. èR;ksèZR;UrjizkfIr#RifÙkfjg nsfguke~ A r=k izeqfnrku~ eU;s ikÀpkR;s i{kikfru% AA188AA vFkZ & ;gk¡ lalkj esa ,d ej.k ls tks nwljs ej.k dh izkfIr gS] ;gh izkf.k;ksa dh mRifÙk gSA blfy;s tks tho mRifÙk esa g"kZ dks izkIr gksrs gSa os ihNs gksus okyh èR;q ds i{kikrh gSa] ,slk eSa le>rk gw¡A In this world, the birth is the interval between the previous death and the next death. I, therefore, reckon that those who rejoice the birth are endorsing the upcoming death. dFka leqiyIL;ls lqjleL; iDoa iQye~ AA189AA ;nhPNfl iQya r;ksfjg fg ykHkiwtkfnda A fNufRl lqriLrjks% izloeso ÀkwU;kÀk;% v/hR; ldya Jqra fpjeqikL; ?kksja riks vFkZ & leLr vkxe dk vH;kl vkSj fpjdky rd ?kksj riÀpj.k djds Hkh ;fn mu nksuksa dk iQy rw ;gk¡ lEifÙk vkfn dk ykHk vkSj izfr"Bk vkfn pkgrk gS rks le>uk pkfg;s fd rw foosdghu gksdj ml mRÑ"V ri:i ò{k ds iQwy dks gh u"V djrk gSA fiQj ,slh voLFkk 155 Verses 187, 188, 189 # esa rw mlds lqUnj o lqLoknq ids gq, jlhys iQy dks dSls izkIr dj ldsxk\ ugha dj ldsxkA If you expect the fruit of your study of the entire Scripture and observance of severe austerities in terms of wealth and renown in this world then it should be understood that you are injudiciously destroying the very flowers of the tree of excellent austerities. How will you then obtain the lovely, delicious, ripe and juicy fruits? Àkjhjefi Àkks"k; izfFkrdk;laDysÀkuS% A d"kk;fo"k;f}"kks fot;ls ;Fkk nqtZ;ku~ rFkk Jqre/h"o 'k'ofng yksdia Dr fouk Àkea fg iQyekeufUr equ;Lri%ÀkkL=k;ks% AA190AA vFkZ & gs HkO;tho! rw yksdiafDr ds fcuk vFkkZr~ izfr"Bk vkfn dh vis{kk u djds fu"diV:i ls ;gk¡ bl izdkj ls fujUrj ÀkkL=k dk vè;;u dj rFkk izfl1⁄4 dk;DysÀkkfn riksa ds }kjk Àkjhj dks Hkh bl izdkj ls lq[kk fd ftlls rw nqtZ; d"kk; ,oa fo"k;:i Àk=kqvksa dks thr ldsA dkj.k fd eqfutu jkx&}s"kkfn dh ÀkkfUr dks gh ri vkSj ÀkkL=kkH;kl dk iQy crykrs gSaA O worthy soul! In this world, you study the Scripture incessantly, without desire for renown and without pretense. Also, dry up your body through well-known austerities (tapa) like endurance of bodily discomfiture so 156 vkRekuq'kkluĀtmānuśāsana # as to vanquish intractable enemies of passions (kaÈāya) and sense-pleasures (viÈaya). It is so because learned ascetics consider the suppression of attachment and aversion the only fruit of austerities and the study of the Scripture. n`"V~ok tua oztfl  d fo"k;kfHkyk"ka Lusgk|qiØetq"kks fg ;FkkrqjL; LoYiks¿I;lkS ro egTtu;R;uFkZe~ A nks"kks fuf"k1⁄4pj.ka u rFksrjL; AA191AA vFkZ & gs HkO;! rw fo"k;h tu dks ns[kdj Lo;a fo"k; dh vfHkyk"kk dks D;ksa izkIr gksrk gS\ dkj.k fd FkksM+h&lh Hkh og fo"k;kfHkyk"kk rsjs fy;s vf/d vuFkZ (vfgr) dks mRiÂ djrh gSA Bhd gh gS& ftl izdkj fd rsy vkfn fLuX/ inkFkks± dk lsou jksxh euq"; ds fy;s gkfudkjd gksus ls nks"kiw.kZ gS & fuf"k1⁄4 vkpj.k gS & ml izdkj og nwljs (fujksxh) ds fy;s ugha gSA O worthy soul! Why do you long for sense-pleasures as you see the sensuous men? Even a little longing for sense-pleasures is extremely harmful for you. It is right; consumption of oily things, like ghee, being harmful, is proscribed for the man under treatment, but it is not so for the others. 157 Verses 190, 191 # vfgrfofgrizhfr% izhra dy=kefi Lo;a Lofgrfujr% lk{kkíks"ka leh{; Hkos Hkos lÑniÑra JqRok l|ks tgkfr tuks¿I;;e~ A fo"k;fo"koñxzklkH;kla dFka dq#rs cq/% AA192AA vFkZ & vfgrdkjd fo"k;ksa esa vuqjkx djus okyk vKkuh euq"; Hkh ;fn ,d ckj Hkh nqjkpj.k dks lqurk gS rks og vR;f/d I;kjh L=kh dks Hkh 'kh?kz NksM+ nsrk gSA fiQj gs HkO;! fo}ku ,oa vkRefgr esa yhu iq#"k izR;{k esa vusd Hkoksa esa fo"k;ksa ds nks"kksa dks ns[krk gqvk Hkh mu fo"k;ksa&:i fo"kfefJr xzkl dk dSls ckj&ckj lsou djrk gS\ Even an ignorant man, himself fond of harmful sensepleasures, leaves, without delay, her beloved wife upon hearing her misconduct. O worthy soul! The man who is wise and engrossed in soul-advancement has seen directly the harmful effects of sense-pleasures, in various births. Then, how does he swallow, over and over again, the poisoned food of sense-pleasures? vkReÂkRefoyksiukRepfjrSjklhnqZjkRek fpja vkResR;ka ijekRerka izfriru~ izR;kRefo|kRed% LokRek L;k% ldykReuhupfjrSjkRehÑrSjkReu% A LokReksRFkkRelq[kks fu"khnfl ylÂè;kReeè;kReuk AA193AA vFkZ & gs vkReu~! rw vkReLo:i dks u"V djus okys vius vkpkjksa ds }kjk fpjdky ls nqjkRek vFkkZr~ cfgjkRek jgk gS] vc rw vkRek dk 158 vkRekuq'kkluĀtmānuśāsana # fgr djus okys ,sls vius leLr vkpj.kksa dks viukdj muds }kjk mÙke vkRek vFkkZr~ vUrjkRek gks tkA blls rw vius vki ds }kjk izkIr djus ;ksX; ijekRek voLFkk dks izkIr gks djds dsoyKkuLo:i ls la;qDr] fo"k;kfn dh vis{kk u djds dsoy viuh vkRek ds vkJ; ls gh mRiÂ gq, vkRehd lq[k dk vuqHko djus okyk vkSj viuh vkRek }kjk izkIr fd;s x;s futLo:i ls lqÀkksfHkr gksdj lq[kh gks ldrk gSA O soul! For very long, by adopting conduct that destroys the soul-nature, you have lived as a vicious-soul (an extroverted-soul – bahirātmā). Now, by adopting such conduct that benefits the soul you become a righteoussoul (an introverted-soul – antarātmā). You can then reach the stage of the pure-soul (paramātmā), which can only be attained through self-effort. In this stage, the soul becomes of the nature of infinite-knowledge (omniscience), and enjoyer of the soul-bliss that is independent of all external sense-objects. Such is the resplendent own-nature of the soul, realized by the soul itself. EXPLANATORY NOTE Ācārya Pūjyapāda's Samādhitańtram: fpÙknks"kkRefoHkzkfUr% ijekRek¿frfueZy% AA5AA cfgjkRek 'kjhjknkS tkrkReHkzkfUrjkUrj% A 'kjhjkfnd esa vkReHkzkfUr dks /jus okyk & mUgsa Hkze ls vkRek le>us okyk & cfgjkRek gS_ fpÙk ds] jkx}s"kkfnd nks"kksa ds vkSj vkRek ds fo"k; esa vHkzkUr jgus okyk & mudk Bhd foosd j[kus okyk vFkkZr~ fpÙk dks 159 Verse 193 # fpÙk:i ls] nks"kksa dks nks"k:i ls vkSj vkRek dks vkRe:i ls vuqHko djus okyk & vUrjkRek gS_ tks vfr'kq1⁄4 o loZ deZey jfgr vR;Ur fueZy gS og ijekRek gSA The one who entertains delusion that the body and the like are but the soul is the extroverted-soul (bahirātmā), the one who entertains no delusion about mental states – imperfections like attachment and aversion, and the soul-nature – is the introverted-soul (antarātmā), and the one who is utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). Lrrks¿uÀkulkfeHkDrjlotZukfnØeS% A vusu lqfpja iqjk Rofeg nklo}kfgr& Øes.k foy;kof/ fLFkjriksfoÀks"kSfjna dnFkZ; Àkjhjda fjiqfeok| gLrkxre~ AA194AA vFkZ & iwoZ le; esa bl Àkjhj us rq>s lalkj esa cgqr dky rd nkl ds leku ?kqek;k gSA blfy;s rw vkt bl ?k`f.kr Àkjhj dks gkFk esa vk;s gq, Àk=kq ds leku tc rd fd og u"V ugha gksrk gS rc rd] vuÀku] Åuksnj ,oa jlifjR;kx vkfn:i foÀks"k riksa ds }kjk Øe ls ÑÀk djA Till now, for a very long time, your body has driven you like a slave in this world. Therefore, now you emaciate this despicable body, like an enemy that has fallen into your hands, gradually, till it persists, through special austerities (tapa) like fasting, reduced diet, and giving up stimulating and delicious food. 160 vkRekuq'kkluĀtmānuśāsana # vknkS rukstZuue=k grsfUae;kf.k gkfuiz;klHk;ikidq;ksfunk% L;q& ewZya rrLruqjuFkZijEijk.kke~ AA195AA 1dkÄ~{kfUr rkfu fo"k;ku~ fo"k;k'p eku A vFkZ & izkjEHk esa Àkjhj mRiÂ gksrk gS] bl Àkjhj esa nq"V bfUae;k¡ gksrh gSa] os vius fo"k;ksa dks pkgrh gSa_ vkSj os fo"k; ekugkfu (vieku)] ifjJe] Hk;] iki ,oa nqxZfr dks nsus okys gSaA bl izdkj ls leLr vuFkks± dh ijEijk dk ewy dkj.k og Àkjhj gh gSA 1 ikBkUrj & ekua (vFkok) eku% First the body is formed. It has evil senses which seek their respective pleasures; these sense-pleasures cause you disrepute, toil, fear, and wicked after-life. This way, conventionally, the cause of all misfortune is the body only. EXPLANATORY NOTE Ācārya Pūjyapāda's Samādhitańtram: ewya lalkjnq%[kL; nsg ,okRe/hLrr% A R;DRoSuka izfo'ksnUrcZfgjO;kìRksfUae;% AA15AA bl tM+ 'kjhj esa vkRecqf1⁄4 dk gksuk gh lalkj ds nq%[kksa dk dkj.k gSA blfy, 'kjhj esa vkReRo dh feF;k dYiuk dks NksM+dj cká fo"k;ksa esa bfUnz;ksa dh izòfÙk dks jksdrk gqvk vUrjax esa vFkkZr~ vkRek esa gh izos'k djsA Mistaking the inanimate body for the soul is the cause of worldly suffering. Therefore, leaving aside the notion that the 161 Verse 195 # Àkjhjefi iq".kfUr lsoUrs fo"k;kufi A 1ukLR;gks nq"dja ù.kka fo"kk}k×NfUr thforqe~ AA196AA vFkZ & vKkuh tu Àkjhj dks iq"V djrs gSa vkSj fo"k;ksa dk Hkh lsou djrs gSaA Bhd gS& ,sls euq";ksa dks dksbZ Hkh dk;Z nq"dj ugha gS & os lc gh vdk;Z dj ldrs gSaA os oSlk djrs gq, ekuks fo"k ls thfor jgus dh bPNk djrs gSaA The ignorant men nourish their body and indulge in sense-pleasures. Nothing is impossible for such men; they indulge in all wrong-doings. While doing so, they wish to live on poison. ;ñnsgL;ksidkjk; rTthoL;kidkjde~ AA19AA ;TthoL;ksidkjk; rñnsgL;kidkjde~ A tks (dk;Z) tho dk (vkRek dk) midkj djus okys gksrs gSa os 'kjhj dk vidkj djus okys gksrs gSaA tks 'kjhj dk midkj djus okys gksrs gSa os tho dk (vkRek dk) vidkj djus okys gksrs gSaA Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE 1 ikBkUrj & thfore~ body is the soul and withdrawing from indulgence in external sense objects, one should enter the soul within. Note: See also Chakravarti Nayanar, A. (Prof.) (2009), Ācārya Kundakunda's Pańcāstikāya-Sāra, verses 128-130, p. 108-109. 162 vkRekuq'kkluĀtmānuśāsana # Actions that are intended for the enrichment of the soul discard the welfare of the body, and the actions intended for the welfare of the body undermine soul-enrichment. oukf}ÀkUR;qixzkea dykS d"Va rifLou% AA197AA brLrr'p =kL;Urks foHkko;k± ;Fkk èxk% A vFkZ & ftl izdkj fgj.k ou esa b/j&m/j nq%[kh gksdj &  lgkfndksa ls Hk;Hkhr gksdj & jkf=k esa ml ou ls xk¡o ds fudV vk tkrs gSa mlh izdkj bl i×pe dky esa eqfutu Hkh ou esa b/j&m/j nq%[kh gksdj &  gld ,oa vU; nq"V tuksa ls Hk;Hkhr gksdj & jkf=k esa ou dks NksM+dj xk¡o ds lehi jgus yxs gSa] ;g [ksn dh ckr gSA The anguished forest-dwelling deer, out of fear of the lion and other animals, shift at night, for their safety, near a village. It is a pity that in this kali age (the fifth period, called duÈamā), the anguished forest-dwelling ascetics, out of fear, shift at night, for their safety, near a village. 1oja xkgZLF;esok| rilks HkkfotUeu% A Ào% L=khdVk{kyq.VkdyksI;oSjkX;lEin% AA198AA vFkZ & vkt tks ri xzg.k fd;k x;k gS og ;fn dy fL=k;ksa ds 1 ikBkUrj & HkkfotUe ;r~ 163 Verses 196, 197, 198 # dVk{kksa&:i yqVsjksa ds }kjk oSjkX;&:i lEifÙk ls jfgr fd;k tkrk gS rks tUeijEijk (lalkj) dks c<+kus okys ml ri dh vis{kk rks x`gLFk thou gh dgha Js"B FkkA If today's austerities are to be robbed tomorrow by seductive half-glances of women, the wealth of asceticism is lost. The life of the householder is better than such asceticism that surely is the cause of future births. LokFkZHkzaÀka Roefox.k;aLR;DryTTkkfHkeku% ukUosfr Roka inefi inkf}izyC/ks¿fl Hkw;% lEizkIrks¿fLeu~ ifjHkoÀkrSnqZ%[kesrRdy=ke~ A l[;a lk/ks ;fn fg efreku~ ek xzgh£oxzgs.k AA199AA vFkZ & gs HkO;! bl Àkjhj ds gksus ij gh rwus bl nq%[knk;d L=kh dks Lohdkj fd;k gS vkSj ,slk djrs gq, rwus yTtk vkSj LokfHkeku dks NksM+dj] fuyZTTk ,oa nhu cudj] mlds fufeÙk ls gksus okys u rks lSdM+ksa frjLdkjksa dks fxuk vkSj u vius vkReiz;kstu ls & ri la;ekfn dks /kj.k djds mlds }kjk izkIr gksus okys eks{klq[k ls & Hkz"V gksus dks Hkh fxukA og Àkjhj vkSj L=kh rsjs lkFk fuÀp; ls ,d in (dne) Hkh tkus okys ugha gSa] buls vuqjkx djds rw fiQj ls Hkh /ks[kk [kk;sxkA blfy;s gs lk/ks! ;fn rw cqf1⁄4eku~ gS rks ml Àkjhj ls fe=krk dks u izkIr gks] mlds fo"k; esa eeRocqf1⁄4 dks NksM+ nsA O worthy soul! Having been associated with this body, you have accepted this distressful woman. While doing so, 164 vkRekuq'kkluĀtmānuśāsana # having left grace and self-respect, you do not count the hundreds of humiliations due to her. Further, not being able to acquire austerities and self-restraint meant for soul-development, you have lost the happiness of liberation; you do not count this too. These, the body and the woman, are certainly not going to walk with you even one step; you will again be deceived. Therefore, O ascetic, if you are wise, leave friendship with this body; leave infatuation for this body. rrÀNs|ks Hks|ks Hkofl cgqnq%[kks Hkoous AA200AA u dks¿I;U;ks¿U;su oztfr leok;a xq.kork xq.kh dsukfi Roa leqixroku~ :fifHkjek A u rs :ia rs ;kuqioztfl rs"kka xrefr% vFkZ & dksbZ Hkh vU; xq.koku~ (aeO;) fdlh vU; xq.koku~ ds lkFk vHksnLo:irk dks ugha izkIr gksrk gSA ijUrq rw (v:ih) fdlh deZ ds oÀk mu :ih Àkjhjkfn ds lkFk vHksn dks izkIr gks jgk gSA ftu Àkjhjkfn dks rw vfHkÂ ekurk gS os okLro esa rq> Lo:i ugha gSaA blhfy;s rw muesa eeRocqf1⁄4 dks izkIr gksdj vklDr jgus ls bl lalkj:ih ou esa Nsnk&Hksnk tkdj cgqr nq%[kh gksrk gSA The possessor-of-attribute (guõī, dravya) does not become one with another possessor-of-attribute. But (incorporeal) you, due to karma, are getting one with this corporeal body. Certainly, the body, etc., that you consider 165 Verses 199, 200 # one with you, are not your nature. Due to this infatuation for the body you are facing excessive miseries, being cut and pierced, in this forest of worldly existence. izkUrs tUrkstZjk fe=ka rFkkI;kÀkk Àkjhjds AA201AA ekrk tkfr% firk èR;qjkf/O;k/h lgksñxrkS A vFkZ & bl Àkjhj dh mRifÙk rks ekrk gS] ej.k firk gS] vkf/ (ekufld nq%[k) ,oa O;kf/ (Àkkjhfjd nq%[k) lgksnj (HkkbZ) gSa] rFkk vUr esa izkIr gksusokyk cq<+kik ikl esa jgus okyk fe=k gS_ fiQj Hkh ml fuU| Àkjhj ds fo"k; esa izk.kh vkÀkk djrk gSA The origination of the body is the mother, its death is the father, the mental agony and the disease are the brothers, and the old-age, which arrives at the last stage, is the friend. Still, the ignorant man adores this body. 'kq1⁄4ks¿I;'ks"kfo"k;koxeks¿I;ewrksZ  d ok u nw"k;fr f/fX/fxna Àkjhje~ AA202AA ¿I;kReu~ RoeI;frrjke'kqphÑrks¿fl A ewr± lnk¿'kqfp fopsrueU;n=k vFkZ & gs vkReu~! rw LoHkko ls Àkq1⁄4] leLr fo"k;ksa dk Kkrk vkSj :i&jlkfn ls jfgr (vew£rd) gks djds Hkh ml Àkjhj ds }kjk 166 vkRekuq'kkluĀtmānuśāsana # vR;f/d vifo=k fd;k x;k gSA Bhd gS& og ew£rd] lnk vifo=k vkSj tM+ Àkjhj ;gk¡ dkSu lh ifo=k oLrq (xU/&foysiukfn) dks efyu ugha djrk gS\ vFkkZr~ lcdks gh og efyu djrk gSA blfy;s ,sls bl Àkjhj dks ckj&ckj f/Ddkj gSA O soul! You are by nature, pure, all-knowing, and without colour and taste, etc.; you have been greatly polluted by the body. It is right; which pure object that comes in contact with this corporeal, always dirty, and inanimate body, does not get polluted? Fie on such body. l dk;% larrkik;LrnFk± izkFkZuk òFkk AA18AA HkofUr izkI; ;RlÄe'kqphfu 'kqphU;fi Aõ ftlds lEcU/ dks ikdj ifo=k Hkh inkFkZ vifo=k gks tkrs gSa] og 'kjhj ges'kk vik;ksa vkSj fouk'kksadj lfgr gS] vr% mlds HkksxksiHkksxksa dh dkeuk djuk O;FkZ gSA Ācārya Pūjyapāda's IÈÇopadeśa: Knowing that on contact with the body even pure objects are rendered impure, and that the body is home to many afflictions and woes, to provide it with objects of pleasure makes no sense. EXPLANATORY NOTE 1gk grks¿fl rjka tUrks ;sukfLeu~ ro lkEizre~ A Kkua dk;kÀkqfpKkua rÙ;kx% fdy lkgle~ AA203AA 1 ikBkUrj & ;suk LeLro 167 Verses 202, 203 # O man! You have suffered a lot due to your association with the body. It is right that now you have realized how impure the body is. To renounce this body will be your real valour. mMqiLFkL; d% {kksHk% izò1⁄4s¿fi unhtys AA204AA 1vfi jksxkfnfHkòZ1⁄4SuZ ;fr% [ksnèPNfr A vFkZ & lk/q vR;f/d òf1⁄4 dks izkIr gq, Hkh jksxkfndksa ds }kjk [ksn dks ugha izkIr gksrk gSA Bhd gS& uko esa fLFkr izk.kh dks unh ds ty esa vf/d òf1⁄4 gksus ij Hkh dkSu lk Hk; gksrk gS\ vFkkZr~ mls fdlh izdkj dk Hkh Hk; ugha gksrk gSA The ascetic is not distressed even by increased bodily afflictions, like disease. Indeed; what fear is there for the man on board a boat on rise of the water-level of the river? 1 ikBkUrj & eqfu% vFkZ & gs izk.kh! rw p¡wfd bl Àkjhj ds fo"k; esa vR;f/d nq%[kh gqvk gS blhfy;s ml Àkjhj ds lEcU/ esa tks rq>s bl le; vifo=krk dk Kku gqvk gS og ;ksX; gSA vc ml Àkjhj dk ifjR;kx djuk] ;g rsjk vR;f/d lkgl gksxkA 168 vkRekuq'kkluĀtmānuśāsana # uks psÙkuqa R;trq ok f}r;h xfr% L;kr~ A tkrke;% izfrfo/k; rukS ols}k yXukfXuekolfr ofÉeiksá xsga 1fu;kZ; ok oztfr r=k lq/h% fdekLrs AA205AA vFkZ & jksx ds mRiÂ gksus ij mldk vkS"k/kfn ds }kjk izrhdkj djds ml Àkjhj esa fLFkr jguk pkfg;sA ijUrq ;fn jksx vlkè; gks vkSj mldk izrhdkj ugha fd;k tk ldrk gks rks fiQj ml Àkjhj dks NksM+ nsuk pkfg;s] ;g nwljh voLFkk gSA tSls& ;fn ?kj vfXu ls O;kIr gks pqdk gS rks ;Fkk&lEHko ml vfXu dks cq>k dj izk.kh mlh ?kj esa jgrk gSA ijUrq ;fn og vfXu ugha cq>kbZ tk ldrh gS rks fiQj mlesa jgus okyk izk.kh ml ?kj ls fudy dj pyk tkrk gSA D;k dksbZ cqf1⁄4eku~ izk.kh ml tyrs gq, ?kj esa jgrk gS\ vFkkZr~ ugha jgrk gSA When a disease supervenes, it should be combated with medicine, etc., to preserve the body. But if the disease is incurable and cannot be combated, then the body should be abandoned, as the second stage. For example, if the house is on fire, the man tries, as far as possible, to extinguish the fire and continues living in the house. But if the fire cannot be extinguished, he must abandon the house. Does any wise man continue living in such a burning house? 1 ikBkUrj & fugkZ; 169 Verse 205 # ÀkjhjLFksu Hkkjs.k vKkuh eU;rs lq[ke~ AA206AA fÀkj%LFka HkkjeqÙkk;Z LdU/s ÑRok lq;Rur% A vFkZ & flj ds Åij fLFkr Hkkj dks mrkjdj vkSj mls iz;RuiwoZd dU/s ds Åij djds vKkuh izk.kh ml ÀkjhjLFk Hkkj ls lq[k dh dYiuk djrk gSA The ignorant man imagines a sense of relief from the load he is carrying on his head by removing it from the head and, with great difficulty, shifting it on to his shoulder. (He is still carrying the load!) ;konfLr izrhdkjLrkoRdq;kZRizfrfØ;ke~ A rFkkI;uqiÀkkUrkukeuq}sx% izfrfØ;k AA207AA vFkZ & tc rd jksxksa dk izrhdkj gks ldrk gS rc rd mls djuk pkfg;sA ijUrq fiQj Hkh ;fn os u"V ugha gksrs gSa rks blls [ksn dks izkIr ugha gksuk pkfg;sA ;gh okLro eas mu jksxksa dk izrhdkj gSA So long as the diseases can be cured, efforts should be made. Still, if these remain incurable, there is no point grieving. This, truly, is the way to combat such diseases. EXPLANATORY NOTE The way to make human birth meaningful is through renunciation of worldly pleasures, and taking recourse to meditation, austerities, propagation of true faith, and finally attaining a pious and passionless death by relinquishing the body through the method of sallekhanā – 170 vkRekuq'kkluĀtmānuśāsana # x.k/jkfnd nso izfrdkj&jfgr milxZ] nq£Hk{k] cq<+kik vkSj jksx ds mifLFkr gksus ij /eZ ds fy;s 'kjhj ds NksM+us dks lYys[kuk dgrs gSaA Giving up of the body in a manner that upholds righteousness (dharma) on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of voluntary, passionless death – sallekhanā – by the Most Learned sages. dk;% LoLFkks¿uqoR;Z% L;kr~ izfrdk;ZÜÓ jksfxr% A midkja foi;ZL;aLR;kT;% lf‰% [kyks ;Fkk AA 8&6 AA Pt. Āśādhara's DharmāmÃta (Sāgāra): When the body is healthy, noble men should try to maintain it through suitable nourishment and activity. When disease supervenes, appropriate medicines should be administered to cure it. If the body, ignoring the services rendered (for its maintenance and curing), acts in opposition and is no longer a means to the pursuit of dharma or the disease gets totally intractable, it needs to be shed as if a rogue. lk/q iq#"kksa ds }kjk fujksx 'kjhj] ;ksX; izklqd vkgkj vkSj fogkj vkfn ds }kjk j{kk djus ;ksX; gSA ;fn dnkfpr~ jksx mRiÂ gks tk;s rks mldks nwj djus ds fy;s ;ksX; vkS"k/ksipkj Hkh djuk pkfg;sA ijUrq ;fn dnkfpr~ ;ksX; vkgkj&fogkj rFkk vkS"k/ksipkj djrs gq, Hkh 'kjhj ij mudk fdlh izdkj dk Hkh vlj u gks vkSj izR;qr O;kf/ c<+s gh rks ,slh ifjfLFkfr esa nq"V ds leku 'kjhj dk R;kx djuk gh ;ksX; gSA the gateway to the path to liberation. milxsZ nq£Hk{ks tjfl #tk;ka p fu%izfrdkjs A /ekZ; ruqfoekspuekgq% lYys[kukek;kZ% AA 122 AA Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: 171 Verse 207 # Àkjhjeso rÙ;kT;a d 'ks"kS% {kqaedYiuS% AA208AA 1;nknk; HkosTtUeh R;DRok eqDrks Hkfo";fr A vFkZ & ftl Àkjhj dks xzg.k djds izk.kh tUeoku~ vFkkZr~ lalkjh cuk gqvk gS rFkk ftldks NksM+dj og eqDr gks tkosxk ml Àkjhj dks gh NksM+ nsuk pkfg;sA vU; {kqae fopkjksa ls D;k iz;kstu fl1⁄4 gksusokyk gS\ dqN Hkh ughaA The acquisition of the body makes the soul wander in the world. When there is no acquisition of the body, the soul is liberated. Therefore, it makes sense to leave the body. No point entertaining other mean thoughts. 1 ikBkUrj & ;nk ;nk 2u;sr~ lokZ'kqfpizk;% Àkjhjefi iwT;rke~ A lks¿I;kRek ;su u LìÀ;ks nqÀpfj=ka f/xLrq rr~ AA209AA vFkZ & tks vkRek izk;% djds lc vksj ls vifo=k ,sls ml Àkjhj dks Hkh iwT; in dks izkIr djkrk gS ml vkRek dks Hkh tks Àkjhj LiÀkZ ds ;ksX; Hkh ugha jgus nsrk gS mldks f/Ddkj gSA The soul makes even the all-impure body an object of adoration; fie on the body that makes even such a soul untouchable. 2 ikBkUrj & lokZ'kqfpizk;a 172 vkRekuq'kkluĀtmānuśāsana # 1jlkfnjk|ks Hkkx% L;kTKkukòÙ;kfnjUor% A 2Kkukn;Lr`rh;Lrq lalk;sZoa =k;kRed% AA210AA vFkZ & lalkjh izk.kh dk jl vkfn lkr /krqvksa:i igyk Hkkx gS] blds iÀpkr~ Kkukoj.kkfn deks±:i mldk nwljk Hkkx gS] rFkk rhljk Hkkx mldk Kkukfn:i gS+_ bl izdkj ls lalkjh tho rhu&Hkkx (=k;kRed) Lo:i gSA The worldly souls have three components: the first component is the seven-elementary-constituents (alimentary juice, blood, flesh, fat, bone, marrow and semen), the second component is karmas like the knowledge-obscuring (jñānāvaraõīya)*, and the third component is the soul's own-nature of knowledge, etc. 1 2 ikBkUrj & jfUor% f=kr;Lrq * This component is the kārmaõa śarīra, the body composed of the karmic matter. Hkkx=k;e;a fuR;ekRekua cU/o£rue~ A Hkkx};kRìFkd~ drq± ;ks tkukfr l rÙofor~ AA211AA vFkZ & bl izdkj bu rhu Hkkxksa&Lo:i o deZcU/ ls lfgr fuR; vkRek dks tks izFke nks Hkkxksa ls ìFkd~ djus ds fo/ku dks tkurk gS mls rÙoKkuh le>uk pkfg;sA 173 Verses 210, 211 # The one who knows these three components of the eternal soul that presently is bound with karmas, and also the method of separating the first two from the eternal soul, is to be known as the knower of the reality. fpÙklkè;ku~ d"kk;kjhu~ u t;s|ÙknKrk AA212AA djksrq u fpja ?kksja ri% DysÀkklgks Hkoku~ A vFkZ & ;fn rw d"V dks u lg ldus ds dkj.k ?kksj ri dk vkpj.k ugha dj ldrk gS rks u djA ijUrq tks d"kk;kfnd eu ls fl1⁄4 djus ;ksX; gSa & thrus ;ksX; gSa & mUgsa Hkh ;fn ugha thrrk gS rks og rsjh vKkurk gSA If you do not observe severe austerities (tapa) because of your inability to endure hardships, let it be. However, if you do not subjugate passions (kaÈāya), etc., which are conquered through the control of the mind, then it is your ignorance. olfr [kyq d"kk;xzkgpØa leUrkr~ A ân;ljfl ;kofÂeZys¿I;R;xk/s l;eÀkefoÀks"kSLRkku~ fotsrqa ;rLo AA213AA J;fr xq.kxq.kks¿;a rÂ rkof}ÀkÄaï vFkZ & fueZy vkSj vFkkg ân;:i ljksoj esa tc rd d"kk;ksa:i  gÏ 174 vkRekuq'kkluĀtmānuśāsana # tytUrqvksa dk lewg fuokl djrk gS rc rd fuÀp; ls ;g mÙke {kekfn xq.kksa dk leqnk; fu%Àkad gksdj ml ân;:i ljksoj dk vkJ; ugha ysrk gSA blhfy;s gs HkO;! rw ozrksa ds lkFk rhoz&eè;ekfn miÀkeHksnksa ls mu d"kk;ksa ds thrus dk iz;Ru djA As long as cruel water-animals, in form of cluster of passions (kaÈāya), exist in your pristine and unfathomable lake of the heart (the mind), certainly, fearless existence of cluster of virtues, in form of forbearance, etc., is not possible. Therefore, O worthy soul! With observance of vows (yama) and tranquility (śama), strive to subjugate those passions. ;suSrs¿fi iQy};izy;ukñ nwja foi;kZflrk% AA214AA fgRok gsrqiQys fdyk=k lqf/;Lrka flf1⁄4ekeqf=kdha ok×NUr% Lo;eso lk/ur;k 'kalfUr 'kkUra eu% A rs"kkek[kqfcMkfydsfr rfnna f/fX/Ddys% izkHkoa vFkZ & tks fo}ku~ ifjxzg ds R;kx:i gsrq rFkk mlds iQyHkwr eu dh ÀkkfUr dks NksM+dj ml ikjykSfdd flf1⁄4 (eks{k) dh vfHkyk"kk djrs gq, Lo;a gh mlds lk/ukLo:i ls (vius) ÀkkUr eu dh izÀkalk 1djrs gSa mudh ;g ckr vk[kq&fcMkfydk ds leku gSA ;g lc dfy&dky dk izHkko gS] mlds fy;s f/Ddkj gksA bl dfydky ds izHkko ls fo}ku Hkh bl yksd vkSj ijyksd lEcU/h iQy dks u"V djus ls vR;f/d Bxs tkrs gSaA 1 muds bu nksuksa dk;ks± esa fcYyh vkSj pwgs ds leku tkfr&fojks/ gSA 175 Verses 213, 214 # The (so called) 'wise' men desire perfection hereafter, but without appreciating that renouncing attachment-topossessions (parigraha) is the cause (hetu) and tranquility of the mind, the effect (hetuphala), they harp just on tranquility of their mind. Their conduct has inherent contradiction, like that apparent in the cat and the mouse. This is the effect of the kali age (the fifth period, called duÈamā). Fie on such 'wise' men; they greatly deceive themselves as they get deprived of enjoyment in this world as well as the next. fuO;wZ<s¿fi izokgs lfyyfeo eukfXuEunsÀks"ooÀ;a m|qDrLRoa riL;L;f/defHkHkoa RokexPNu~ d"kk;k% izkHkwks/ks¿I;xk/ks tyfeo ty/kS d rq nqyZ{;eU;S% A ekRl;± rs LorqY;s Hkofr ijoÀkkñ nqtZ;a rTtghfg AA215AA vFkZ & gs HkO;! rw riÀpj.k esa m|r gqvk gS] d"kk;ksa dk rwus vR;f/d ijkHko dj fn;k gS] rFkk leqae esa fLFkr vxk/ ty ds leku rsjs esa vxk/ Kku Hkh izdV gks pqdk gS_ rks Hkh tSls mQij izokg u gksus ij Hkh dqN uhps ds Hkkx esa (ry esa) izokg gksrk gS tks fd nwljksa ds }kjk ugha ns[kk tkrk gS] oSls gh deZ ds oÀk ls tks vius leku vU; O;fDr ds fy;s rsjs esa ekRl;Z (bZ";kZ&Hkko) gksrk gS og nqTkZ; rFkk nwljksa ds fy;s vn`À; gSA mldks rw NksM+ nsA O worthy soul! You have embarked on austerities (tapa), greatly subdued the passions (kaÈāya), and deep 176 vkRekuq'kkluĀtmānuśāsana # knowledge, like waters of the ocean, has manifested in you. Still, subdued by karmas, you carry invincible jealousy, invisible to others, for your fellow-ascetics; it is like the invisible flow of water deep in the seemingly placid ocean. Get rid of this jealousy. ?kksjkeoki l fg rsu d`rkeoLFkka Øqñèok cfg% fdefi nX/euÄcq1⁄4Ôk Aõ fpÙkLFkeI;uocq1⁄4Ô gjs.k tkMÔkr~ Øks/ksn;k‰ofr dL; u dk;Zgkfu% AA216AA vFkZ & ftl egknso us Øks/ ds oÀk gksrs gq, vKkurk ls fpÙk esa fLFkr dkenso dks u tkudj ml dkenso ds Hkze esa fdlh cká oLrq dks tyk fn;k Fkk] og egknso mDr dke ds }kjk dh xbZ Hk;kud voLFkk dks izkIr gqvk gSA Bhd gS& Øks/ ds dkj.k fdlds dk;Z dh gkfu ugha gksrh gS\ vFkkZr~ mlds dkj.k lc gh tu ds dk;Z dh gkfu gksrh gSA (As per the Hindu mythology–) The super-deva (Mahādeva, the destroyer), subjugated by anger and not appreciating that Cupid lived in his own heart, had burnt down certain external thing mistaking it for the 'god of love'. Cupid, later on, made him suffer greatly. It is right; whose effort does not become worthless by anger? 177 Verses 215, 216 # 1 ;RizkoztÂuq rnSo l rsu eq×psr~ A pØa fogk; futnf{k.kckgqlaLFka DysÀka reki fdy ckgqcyh fpjk; ekuks eukxfi g r egrha djksfr AA217AA vFkZ & viuh nkfguh Hkqtk ds Åij fLFkr pØ dks NksM+dj ftl le; ckgqcyh us nh{kk xzg.k dh Fkh mlh le; mUgsa ml ri ds }kjk eqDr gks tkuk pkfg;s FkkA ijUrq os fpjdky rd ml DysÀk dks izkIr gq,A Bhd gS& FkksM+k lk Hkh eku cM+h Hkkjh gkfu dks djrk gSA Soon after Bāhubalī took to asceticism, after abandoning the divine spinning-wheel (cakra) that had descended on his right arm, he should have attained liberation due to his austerities (tapa). But he remained troubled for a long time. It is right; even slightest pride results in great harm. 1 ikBkUrj & eqDr% EXPLANATORY NOTE After winning the six divisions of earth in all directions (digvijaya), humbling numerous kings, possessors of supernatural powers (vidyādhara), and celestial beings (deva), and acquiring nine-fold most precious treasures (nidhi) and fourteen jewels (ratna), Emperor Following is a highly abridged account of the story of one-year severe austerities (tapa) of Bāhubalī*: * see Ācārya Jinasena's Ādipurāõa, part-2, ch. 34-36; see particularly ch. 36, p. 200-217. 178 vkRekuq'kkluĀtmānuśāsana # Bharata cakravartī proceeded for his capital Ayodhyāpurī with his vast ocean of army and the all-powerful, divine cakraratna (spinning, disk-like super weapon with serrated edges). But the cakraratna, surprisingly, stopped on its own at the entrance of Ayodhyāpurī signalling to the Emperor that there still remained individuals who have refused submission to his supreme authority. The Emperor found out that they were no other but his own younger brothers – ninety-nine of them, all extremely virtuous, full of self-esteem, and not easy to win over. The Emperor sent them an appropriate message through an envoy. On receiving the message, highly courteous but essentially commanding them to submit before his authority, they all decided to approach, with a strong urge for world renunciation, their Father, the World Teacher (Tīrthańkara) Lord ãÈabha Deva, who, after attaining omniscience, was gloriously seated in the heavenly Pavilion (samavaśaraõa) erected by the celestial beings at Mount Kailāśa. The World Teacher, in his divine discourse, set them firmly on the path to liberation; he preached that for anyone who had great selfesteem, magnificent body, in the prime of his youth, extreme strength, and also noble virtues, it was not commendable to be subservient to a worldly power; it is like the majestic elephant tamed for use as a carrier. All the brothers, realizing the transitory nature of the world and determined to salute and adore no one but Lord ãÈabha Deva, who is worshipped even by the Indras, embraced the most extraordinary Jaina ordination (muni dīkÈā). They all, endowed with the final and superior bodies of extraordinary sturdiness and strength (vajraÃÈabhanārācasaÉhanana), became truly independent, followed the most demanding conduct prescribed for a muni to the letter, and finally attained the supreme status that is liberation. The Emperor's yet another brother Bāhubalī, also endowed with the final and superior body of extraordinary sturdiness and strength (vajraÃÈabhanārācasaÉhanana), hurled open defiance at the Emperor and challenged him to a fight. When the two armies were ready for a face to face confrontation, the ministers on both sides deliberated that the war would unnecessarily result in the massacre of innocent people 179 Verse 217 # and that it was useless to proceed with it in an ordinary manner. Neither Bharata nor Bāhubalī, both having the final and superior bodies, could be overwhelmed by any weapon and, therefore, let the two brothers fight out the issue by themselves in other ways. It was decided that they should settle their dispute by means of three kinds of contests, namely, eye-fight (constant staring at each other), waterfight, and wrestling. Bāhubalī won all the three contests but instead of throwing Bharata down on the ground in the last fight (wrestling), he lifted him up on his shoulder and then gently placed him on the ground, out of an affectionate regard for him. Humiliated and infuriated, Bharata called for his irresistible, all-powerful and divine cakraratna. Instead of harming Bāhubalī, it merely circled around him and descended in his vicinity. This had happened because such divine weapons lose their effectiveness when confronted with the master's close relations. While the assembled kings and courtiers were praising Bāhubalī on his extraordinary prowess, he himself was contemplating the folly of fighting with his own brother for the sake of pride and kingdom. He quickly realized that all sense objects although look attractive in the beginning, end up giving very painful results. He begged for Bharata's pardon, gave his kingdom to son Mahābalī, and worshipping the Holy Feet of his Father, Lord ãÈabha Deva, entered the order of homeless, naked monks. Bāhubalī performed severest of austerities, standing motionless in 'pratimāyoga', and immersed in contemplation for one whole year. The thought, 'I have caused angst to Bharata, or, Bharata has suffered angst due to me,' remained persistently in the heart of Bāhubalī. On completion of one year, Emperor Bharata came and worshipped the pious feet of his younger brother Bāhubalī. Soon after, Bāhubalī attained indestructible and supremely glorious omniscience; it seemed that to spring forth, omniscience had demanded such adoration from Bharata. 180 vkRekuq'kkluĀtmānuśāsana # ;s"kka izkxtuhg rs¿fi fujgadkjk% JqrsxksZpjk% 2 3y{ehnkZueuwue£Fkfup;s ekxksZ xrkS fuòZrs% A 1lR;a okfp erkS Jqra âfn n;k 'kkS;± Hkqts foØes fp=ka lEizfr ysÀkrks¿fi u xq.kkLrs"kka rFkkI;q1⁄4rk% AA218AA vFkZ & iwoZdky esa bl lalkj esa ftu egkiq#"kksa ds opu esa lR;rk] cqf1⁄4 esa vkxe] ân; esa n;k] Hkqtkvksa esa Àkwjohjrk] ijkØe esa y{eh] izkFkhZ&tuksa ds lewg dks ifjiw.kZ nku] rFkk eqfDr ds ekxZ esa xeu_ ;s lc xq.k jgs gSa & os Hkh vgadkj (vfHkeku) ls jfgr Fks_ ,slk vkxe (iqjk.k & izFkekuq;ksx) ls tkuk tkrk gSA ijUrq vkÀp;Z gS fd bl le; mi;qZDr xq.kksa dk ysÀk&ek=k u jgus ij Hkh euq"; vR;f/d xoZ (?ke.M) dks izkIr gksrs gSaA 1 2 3 ikBkUrj & foØeks ekxsZ xfr£uoZ`rs% The Jaina literature – prathamānuyoga – is replete with stories of great men of the past who had truthfulness in speech, the Scripture in intellect, compassion in heart, heroism in arms, strength of LakÈmī, wholesome charity for the suppliant, and treading the path to liberation. Even such great men were free from pride. It is a pity that in the present time men without a trace of such virtues are seen to be overtly overbearing. 181 Verse 218 # rnfi fdy ijs"kka Kkudks.ks fuyhua ogfr dFkfegkU;ks xoZekRekf/ds"kq AA219AA olfr Hkqfo leLra lkfi lU/kfjrkU;S% mnjeqifufo"Vk lk p rs ok ijL; A vFkZ & ftl ìfFkoh (yksd) ij lc gh inkFkZ jgrs gSa og ìfFkoh Hkh nwljksa ds }kjk & ?kuksnf/] ?ku vkSj ruq okroy;ksa ds }kjk & /kj.k dh xbZ gSA og ìfFkoh vkSj os rhuksa gh okroy; Hkh vkdkÀk ds eè; esa izfo"V gSa] vkSj og vkdkÀk Hkh dsofy;ksa ds Kku ds ,d dksus esa foyhu gSA ,slh voLFkk esa dksbZ ;gk¡ nwljk vius ls vf/d xq.k okyksa ds gksrs gq, dSls xoZ /kj.k djrk gS\ The earth (universe) that supports all objects is supported by others (the three sheaths)*. These, the earth and the sheaths, are stationed in the middle of the space (ākāśa). The space, too, is obscure in one corner of the knowledge of the Omniscient. In such a situation, when someone else with greater qualities exists, how can one entertain the sense of pride? * The universe is surrounded successively by the sheath of humid atmosphere – ghanodadhivātavalaya, the sheath of dense air – ghanavātavalaya, and the sheath of thin air – tanuvātavalaya. See Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, p. 112. 182 vkRekuq'kkluĀtmānuśāsana # efi PNÁkYia rf}"kfeo fg nqX/L; egr% AA220AA ;Àkks ekjhph;a dudèxek;kefyfura grks¿ÀoRFkeksDR;k iz.kf;y?kqjklh|elqr% A lÑ".k% Ñ".kks¿HkwRdiVcVqos"ks.k furjk& vFkZ & ;g ekjhp dh dh£r lqo.kZèx ds diV ls efyu dh xbZ gS_ ^vÀoRFkkek gr%* bl opu ls ;qf/f"Bj Lusgh tuksa ds chp esa ghurk dks izkIr gq,_ rFkk Ñ".k okeukorkj esa diViw.kZ ckyd ds os"k ls À;keo.kZ gq, & vi;Àk:i dkfyek ls dyafdr gq,A Bhd gS& FkksM+k lk Hkh og diV&O;ogkj cgqr ls nw/ esa feys gq, fo"k ds leku ?kkrd gksrk gSA The fame of Mārīca got tarnished by his deceitfulness of taking on the garb of a golden deer. YudhiÈÇhira's* esteem was lowered among his dear ones due to his deceitful utterance, "Aśvatthāmā is killed." And, KÃÈõa's reputation was blackened (he was born with dark complexion!) due to his deceitful role in the dwarfish vāmana incarnation. It is right; even a little deceitfulness is devastating, as a little poison added to a large quantity of milk. Hks;a ek;kegkxrkZfUeF;k?kurekse;kr~ A ;fLaeYyhuk u y{;Urs Øks/kfnfo"kekg;% AA221AA * YudhiÈÇhira was known for his truthfulness. Aśvatthāmā was the name of Guru Droõācārya's son and also of a war elephant. When the elephant Aśvatthāmā was killed, YudhiÈÇhira agreed to say these double-meaning words, "Aśvatthāmā is killed," to Guru Droõācārya, resulting in his casualty in the battle. See Śrī Pāõçava Purāõa, p. 319-320. 183 Verses 220, 221 # The large pit of deceitfulness is pitch-dark with delusion, and dreadful cobras of passions (kaÈāya), like anger (krodha), live hidden in its depth. One should be scared of this pit of deceitfulness. 2dkea fxyu~ /oynhf/fr/kSrnkga 3xw<ks¿I;cksf/ u fo/qa l fo/qUrqn% dS% AA222AA 1izPNÂdeZ ee dks¿fi u osfÙk /heku~ èoala xq.kL; egrks¿fi fg esfr eaLFkk% A O worthy soul! Do not think that no wise man comes to know about your clandestine evil-deeds, and obliteration of your high qualities. Who does not know the invisible Rāhu who swallows wholly the moon that soothes the living beings by its dazzling white rays? vFkZ & gs HkO;! dksbZ Hkh cqf1⁄4eku~ esjs xqIr ikideZ dks rFkk esjs egku~ xq.k ds ukÀk dks Hkh ugha tkurk gS] ,slk rw u le>A Bhd gS& viuh /oy fdj.kksa ds }kjk izkf.k;kas ds larki dks nwj djus okys pUae dks vR;f/d xzflr djus okyk xqIr Hkh og jkgq fduds }kjk ugha tkuk x;k gS\ vFkkZr~ og lHkh ds }kjk ns[kk tkrk gSA 1 2 3 ikBkUrj & izPNÂikiee] izPNÂikiefe nkgks fo/q% vFkZ & tks ek;kpkj:i cM+k xM~<k feF;kRo:i l?ku vU/dkj ls vkPNkfnr gS rFkk ftlds Hkhrj fNis gq, Øks/kfn d"kk;ksa:i Hk;kud liZ ns[kus esa ugha vkrs gSa ml ek;k:i xM~<s ls Hk;Hkhr gksuk pkfg;sA 184 vkRekuq'kkluĀtmānuśāsana # ifj.krr`"kka izk;s.kSoafo/k fg foiÙk;% AA223AA oupjHk;k1⁄4kou~ nSokYyrkdqyckyf/% fdy tMr;k yksyks ckyozts¿fopya fLFkr% A cr l pejLrsu izk.kSjfi izfo;ksftr% The 'camara'* deer, running away, in fear of her life, from the chasing lion or the hunter, stops, out of infatuation, as her beautiful tuft of hair on the tail gets entangled in the creepers. And, she gets killed. Alas! Due to her infatuation for the tuft of hair, she is deprived of her life. It is right; excessive infatuation, invariably, brings about calamities. vFkZ & ou esa lapkj djus okys  lgkfn vFkok Hkhy ds Hk; ls Hkkxrs gq, ftl pej èx dh i¡wN nqHkkZX; ls yrklewg esa my> xbZ gS rFkk tks vKkurk ls ml i¡wN ds ckyksa ds lewg esa yksHkh gksdj ogha ij fuÀpyrk ls [kM+k gks x;k gS] og pej èx [ksn gS fd mDr  lgkfn vFkok O;k/ ds }kjk izk.kksa ls Hkh jfgr fd;k tkrk gSA Bhd gS& ftudh r`".kk ò 1⁄4xr gS muds fy;s izk;% djds foifÙk;k¡ gh izkIr gksrh gSaA * A dear with a tuft of hair on the end of its tail; it can run very fast. 185 Verse 223 # Hkofr Ñfru% lalkjkC/sLrVs fudVs lfr AA224AA Àke;enekLrÙokH;klLri'pj.kks|e% A fu;fereuksòfÙkHkZfDr£tus"kq n;kyqrk fo"k;fojfr% lÄR;kx% d"kk;fofuxzg%õ The following qualities are found in the worthy man who has reached near the shore of the ocean of worldly existence: aversion to sense-pleasures, renouncement of possessions, subjugation of passions, tranquility, selfcontrol and vows, oppression of the senses, contemplation on the Reality, engagement in austerities, control of mental transgressions, devotion to the Omniscient Lord, and compassion towards all. vFkZ & bfUae;fo"k;ksa ls fojfDr] ifjxzg dk R;kx] d"kk;ksa dk neu] jkx&}s"k dh ÀkkfUr] ;e&fu;e] bfUae;neu] rÙoksa dk fopkj] riÀpj.k esa m|e] eu dh izòfÙk ij fu;U=k.k] ftusUae Hkxoku~ esa HkfDr] vkSj izkf.k;ksa ij n;kHkko_ ;s lc xq.k mlh iq.;kRek tho ds gksrs gSa ftlds fd lalkj:ih leqqae dk fdukjk fudV esa vk pqdk gSA ;efu;efurkUr% ÀkkUrckákUrjkRek ifj.kferlekf/% loZlÙokuqdEih A fofgrfgrferkÀkh DysÀktkya lewya ngfr fugrfuaeks fufÀprkè;kRelkj% AA225AA vFkZ & tks ;e (;koTthou fy;s x;s ozr) rFkk fu;e (ifjfer dky 186 vkRekuq'kkluĀtmānuśāsana # ds fy;s /kj.k fd;s x;s ozr) esa m|r gS] ftldh vUrjkRek (vUr%dj.k) cká bfUae;fo"k;ksa ls fuòÙk gks pqdh gS] tks è;ku esa fuÀpy jgrk gS] lc izkf.k;ksa ds fo"k; esa n;kyq gS] vkxeksDr fof/ ls fgrdkjd (iF;) ,oa ifjfer Hkkstu dks xzg.k djusokyk gS] fuaek ls jfgr gS] rFkk vè;kRe ds jgL; dks tku pqdk gS_ ,slk tho leLr Dys'kksa ds lewg dks tM+ewy ls u"V dj nsrk gSA The one who is engaged in observance of vows ('yama' and 'niyama')*, whose introverted-soul is rid of sensepleasures, who remains steady in meditation, who is compassionate in respect of all living beings, who accepts only helpful and limited food as per the procedure laiddown in the Scripture, is without sleep, and has acquired knowledge of the secrets of spiritual-advancement; such a man extirpates all anxieties. * The vows to be observed throughout life are called 'yama'. The vows to be observed for a limited period are called 'niyama'. lef/xrleLrk% loZlko|nwjk% LoijliQytYik% loZladYieqDrk% LofgrfufgrfpÙkk% ÀkkUrloZizpkjk% A dFkfeg u foeqDrsHkkZtua rs foeqDrk% AA226AA vFkZ & tks leLr gs;&mikns; rÙo ds tkudkj gSa] lc izdkj dh iki&fØ;kvksa ls jfgr gSa] Lo vkSj ij ds fy;s fgrdj opu dk 187 Verses 225, 226 # O;ogkj djrs gSa] rFkk lc ladYi&fodYiksa ls jfgr gks pqds gSa_ ,sls os eqfu ;gk¡ dSls eqfDr ds ik=k u gksaxs\ voÀ; gksaxsA Why would the ascetics who know all substances worth accepting and rejecting, are completely rid of sinful activity, are absorbed in self-contemplation after calming down the fidgetiness of the senses, who speak only what is beneficial to the self and the others, and are rid of all volitions (saÉkalpa) and inquisitiveness (vikalpa), not merit liberation? nklRoa fo"k;izHkksxZrorkekRekfi ;s"kka ijl~& rs"kka Hkks xq.knks"k'kwU;eulka d rRiquuZÀ;fr A HksrO;a HkorSo ;L; Hkqouiz|ksfr jRu=k;a HkzkE;UrhfUae;rLdjkÀp ifjrLRoka rUeqgqtkZx`fg AA227AA vFkZ & tks fo"k;:i jktk dh nkLkrk dks izkIr gq, gSa rFkk ftudk vkRek Hkh ij (ijk/hu) gS] ,sls mu xq.k&nks"k ds fopkj ls jfgr eu okys izkf.k;ksa dk Hkyk og D;k Uk"V gksrk gS\ vFkkZr~ mudk dqN Hkh u"V ugha gksrk gSA ijUrq gs lk/ks! p¡wfd rsjs ikl yksd dks izdkfÀkr djus okys vewY; rhu jRu (lE;XnÀkZu] lE;XKku vkSj lE;d~pkfj=k) fo|eku gSa vr,o rq>dks gh Mjuk pkfg;sA dkj.k fd rsjs pkjksa vksj bfUae;:i pksj ?kwe jgs gSaA blfy;s rw fujUrj tkxrk jgA What more is there to lose for those (ascetics) who have become slaves to the lord of sense-pleasures, whose soul is dependent (on others), and whose minds cannot 188 vkRekuq'kkluĀtmānuśāsana # discern between the virtue and the evil? They have nothing to lose. But, O ascetic! Since you possess the three jewels (samyagdarśana, samyagjñāna and samyakcāritra) that illumine the world, you need to be fearful. Robbers in form of the senses are roaming all around you. Remain awake, always. ihRokS"k / oztfr tkrqfpnI;th.kZe~ AA228AA eqásñ òFkk fdfefr la;elk/us"kq A jE;s"kq oLrqofurkfn"kq ohreksgks /heku~ fdeke;Hk;kRifjâR; Hkq Dr vFkZ & gs HkO;! tc rw je.kh; cká vpsru oLrqvksa ,oa psru L=kh&iq=kkfn ds fo"k; esa eksg ls jfgr gks pqdk gS rc fiQj la;e ds lk/uHkwr fiPNh&de.Myq vkfnd fo"k; esa D;ksa O;FkZ esa eksg dks izkIr gksrk gS\ D;k dksbZ cqf1⁄4eku jksx ds Hk; ls Hkkstu dk ifjR;kx djrk gqvk vkS"kf/ dks ihdj dHkh vth.kZ dks izkIr gksrk gS\ vFkkZr~ ugha izkIr gksrk gSA O worthy soul! When you have become delusion-free in respect of attractive external objects – inanimate and animate (the wife, the son, etc.) – why do you then unnecessarily delude yourself in respect of your instruments of restraint, the feather-whisk (picchī) and the water-pot (kamaõdalu)? Does any wise man, who takes no food for fear of disease, ever provoke indigestion by intake of (too much) medicine? 189 Verses 227, 228 # 1Ñ"khiQyfeoky;s leqiyh;rs LokRefu A rnk fg euqrs ;fr% LoÑrÑR;rka /hj/h% AA229AA ri% Jqrfefr };a cfg#nh;Z :<a ;nk Ñ"khoy boksfT>r% dj.kpkSjck/kfnfHk% vFkZ & ckgj mRiÂ gksdj ò 1⁄4xr gqbZ Ñf"k ds iQy (vukt) dks tc pksj vkfn dh ck/kvksa ls lqjf{kr j[kdj ?kj ig¡qpk fn;k tkrk gS rc ftl izdkj /hj&cqf1⁄4 fdlku vius dks ÑrÑR; (liQy iz;Ru) ekurk gS] mlh izdkj cká esa mRiÂ gksdj òf1⁄4 dks izkIr gq, ri vkSj vkxeKku bu nksuksa dks bfUae;ksa:i pksjksa dh ck/kvksa ls lqjf{kr j[kdj tc viuh vkRek esa fLFkj djk nsrk gS rc /hj&cqf1⁄4 lk/q Hkh vius dks ÑrÑR; ekurk gSA As the farmer feels satisfied only when finally he has brought home his harvest which grows in the open and needs to be safeguarded against thieves, etc., the ascetic too feels satisfied only when finally he has brought to his soul the austerities and the scriptural knowledge which grow externally and need to be safeguarded against the thieves in form of the senses. 1 ikBkUrj & leqiuh;rs 190 vkRekuq'kkluĀtmānuśāsana # n`"VkFkZL; u es fdeI;;fefr Kkukoysikneqa iÀ;kEHkksfuf/eI;xk/lfyya ckckè;rs okMo% ØksMhHkwrfoi{kdL; txfr izk;s.k ÀkkfUr% dqr% AA230AA uksis{kLo txR=k;SdMeja fu%Àks"k;kÀkkf}"ke~ A vFkZ & ^eSa inkFkks± ds Lo:i dks tku pqdk g¡w] blfy;s ;g vkÀkk:i Àk=kq esjk dqN fcxkM+ ugha ldrk gS*] bl izdkj Kku ds vfHkeku ls rw rhuksa yksdksa esa vR;f/d Hk; dks mRiÂ djus okys ml vkÀkk:i Àk=kq dh mis{kk u djds mls fuewZy u"V dj nsA ns[kks] vFkkg ty ls ifjiw.kZ Hkh leqae dks okMokfXu (cM+okuy) vR;f/d (ckj&ckj) ck/k igq¡pkrh gSA Bhd gS& ftldh xksn esa (lehi esa) Àk=kq fLFkr gS mls Hkyk lalkj esa izk;% ÀkkfUr dgk¡ ls izkIr gks ldrh gS\ vFkkZr~ ugha izkIr gks ldrh gSA 'I know the nature of substances and the enemy in form of desires can do no harm to me.' Don't be so overbearing. Without undermining the enemy, in form of desires, that engenders excessive fear in the three worlds, destroy it down to the roots. See, the oceanic-fire causes excessive damage to the ocean, itself with unfathomable water. It is right; where can one attain peace when the enemy is sitting in one's lap? 191 Verse 230 # Lusgkuqc1⁄4ân;ks Kkupkfj=kkfUorks¿fi u Àyk?;% A nhi bokiknf;rk dTtyefyuL; dk;ZL; AA231AA vFkZ & ftldk ân; Lusg (jkx) ls lEc1⁄4 gS og Kku vkSj pkfj=k ls ;qDr gksdj Hkh] pw¡fd Lusg (rsy) ls lEc1⁄4 nhid ds leku dkty (efyu deks±) dks mRiÂ djrk gS] og izÀkalk ds ;ksX; ugha gSA Just as the earthen-lamp (dīpaka), due to its association with oil, produces black-soot (kājala), the man whose heart (the mind) is associated with attachment (rāga), though possessed of knowledge (jñāna) and conduct (cāritra), produces karmas. He is not worthy of praise. jrsjjfrek;kr% iqukjfreqikxr% A r`rh;a ineizkI; ckfyÀkks cr lhnfl AA232AA vFkZ & gs HkO;! rw jkx ls gV dj }s"k dks izkIr gksrk gS vkSj rRiÀpkr~ mlls Hkh jfgr gksdj fiQj ls mlh jkx dks izkIr gksrk gSA bl izdkj [ksn gS fd rw rhljs in dks & jkx&}s"k ds vHkko:i lerkHkko dks & u izkIr djds ;ksa gh nq%[kh gksrk gSA O worthy soul! You have first renounced attachment (rāga) and adopted aversion (dveÈa). Then, you have renounced aversion and adopted, yet again, attachment. Alas! This way, by not adopting the third stage – of equanimity, rid of attachment and aversion – you are getting distressed. 192 vkRekuq'kkluĀtmānuśāsana # 1rkoñ nq%[kkfXurIrkRek;% fi.M% lq[klhdjS% A fuokZfl fuòZrkEHkks/kS ;koÙoa u fueTtfl AA233AA vFkZ & gs HkO;! tc rd rw eks{k&lq[k:i leqae esa ugha fueXu gksrk gS rc rd rw nq%[k:i vfXu ls ris gq, yksgs ds xksys ds leku fo"k;tfur {kf.kd ysÀkek=k lq[k ls lq[kh ugha gks ldrk gSA As long as you do not get immersed in the ocean that is the happiness of liberation, you, like the red-hot iron-ball of misery, cannot get happiness just by momentary sprinkling of the pleasures of the senses. 1 ikBkUrj & fi.M bo lhnfl eÄ~{kq eks{ka lqlE;DRolR;adkjLolkRÑre~ A Kkupkfj=klkdY;ewY;su Lodjs dq# AA234AA vFkZ & gs HkO;! rw fueZy lE;XnÀkZu&:i C;kuk nsdj vius vk/hu fd;s gq, eks{k dks lE;XKku vkSj lE;d~pkfj=k&:i iwjk ewY; nsdj 'kh?kz gh vius gkFk esa dj ysA O worthy soul! By paying the earnest money in form of right faith (samyagdarśana), you have booked liberation. Now, by promptly paying the balance amount in form of right knowledge (samyagjñāna) and right conduct (samyakcāritra), take its possession. 193 Verses 233, 234 # AA 235AA vÀks"ke}SreHkksX;HkksX;a fuòfÙkòÙ;ks% ijekFkZdksVÔke~ A vHkksX;HkksX;kRefodYicq1⁄4Ôk fuòfÙkeH;L;rq eks{kdka{kh vFkZ & ;g leLr lalkj ,d:i gS & okLro esa HkksX; vkSj vHkksX; dh dYiuk ls jfgr gSA fiQj Hkh og izòfÙk vkSj fuòfÙk dh vR;f/d izd"kZrk esa izòfÙk dh vis{kk HkksX; vkSj fuòfÙk dh vis{kk vHkksX; gksrk gSA tks HkO; izk.kh eks{k dh bPNk djrk gS mls HkksX; vkSj vHkksX;:i fodYicqf1⁄4 ls fuòfÙk dk vH;kl djuk pkfg;sA The whole world is essentially one; segregation of its objects in terms of agreeable and disagreeable is just in the mind. Mental association (pravÃtti) for an object makes it agreeable, and dissociation (nivÃtti) disagreeable. The worthy soul who desires liberation should practise withdrawal from mental segregation of objects in terms of agreeable and disagreeable. (see also verse 180, p. 148, ante) u òfÙkuZ fuòfÙkÀp rnso ineO;;e~ AA236AA fuò Ùk Hkko;s|kofÂòÙ;a rnHkkor% A vFkZ & tc rd NksM+us ds ;ksX; Àkjhjkfn cká oLrqvksa ls lEcU/ gS rc rd fuòfÙk dk fopkj djuk pkfg;s vkSj tc NksM+us ds ;ksX; dksbZ oLrq Àks"k ugha jgrh gS rc u rks izòfÙk jgrh gS vkSj u fuòfÙk HkhA ogh vfouÀoj eks{kin gSA 194 vkRekuq'kkluĀtmānuśāsana # As long as there is association with external objects worth dissociating, one should contemplate dissociation (nivÃtti). When no objects that need dissociation remain, one contemplates neither association (pravÃtti) nor dissociation (nivÃtti). jkx}s"kkS izòfÙk% L;kfÂòfÙkLrfÂ"ks/ue~ A 1 2rkS p ckákFkZlEc1⁄4kS rLekÙkku~ lqifjR;tsr~ AA237AA vFkZ & jkx vkSj }s"k dk uke izòfÙk rFkk bu nksuksa ds vHkko dk uke gh fuòfÙk gSA pw¡fd os nksuksa (jkx vkSj }s"k) cká oLrqvksa ls lEcU/ j[krs gSa vr,o mu cká oLrqvksa dk ifjR;kx djuk pkfg;sA 1 2 ikBkUrj & laca/ rLekÙkka'p ifjR;tsr~ Presence of attachment (rāga) and aversion (dveÈa) constitutes association (pravÃtti), and absence of attachment and aversion constitutes dissociation (nivÃtti). These, attachment and aversion, pertain to external objects. Hence, external objects should be renounced. Hkko;kfe HkokorsZ Hkkouk% izkxHkkfork% A Hkko;s Hkkfork usfr HkokHkkok; Hkkouk% AA238AA vFkZ & ^eSaus lalkj&Lo:i Hk¡oj esa iM+dj igys dHkh ftu lE;XnÀkZukfn Hkkoukvksa dk fpUrou ugha fd;k gS mudk vc fpUrou 195 Verses 236, 237, 238 # djrk ga¡w vkSj ftu fEkF;knÀkZukfn Hkkoukvksa dk ckj&ckj fpUrou dj pqdk g¡w mudk vc eSa fpUrou ugha djrk g¡wA bl izdkj eSa vc iwoZ Hkkfor Hkkoukvksa dks NksM+dj mu viwoZ Hkkoukvksa dks Hkkrk g¡w] D;ksafd bl izdkj dh Hkkouk;sa lalkj&foukÀk dh dkj.k gksrh gSaA* 'In the whirl of transmigration, earlier, I have never contemplated on observances, like right faith (samyagdarśana). Now I contemplate on such observances. I have contemplated, over and over again, on observances, like wrong faith (mithyādarśana). Now I stop contemplation on such observances. Leaving observances that I contemplated on earlier, I now contemplate on new observances that cause the destruction of mundane existence.' ÀkqHkkÀkqHks iq.;ikis lq[knq%[ks p "kV~ =k;e~ A fgrek|euq"Bs;a Àks"k=k;eFkkfgre~ AA239AA vFkZ & ÀkqHk vkSj vÀkqHk] iq.; vkSj iki rFkk lq[k vkSj nq%[k_ bl izdkj ;s Ng gq,A bu Ngksa ds rhu ;qxyksa esa ls vkfn ds rhu & ÀkqHk] iq.; vkSj lq[k & vkRek ds fy;s fgrdkjd gksus ls vkpj.k ds ;ksX; gSaA rFkk Àks"k rhu & vÀkqHk] iki vkSj nq%[k & vfgrdkjd gksus ls NksM+us ds ;ksX; gSaA Auspicious (śubha) and inauspicious (aśubha), merit (puõya) and demerit (pāpa), and happiness (sukha) and misery (duÍkha) – these are six. The first of each of these 196 vkRekuq'kkluĀtmānuśāsana # three pairs – auspicious (śubha), merit (puõya), and happiness (sukha) – are beneficial for the soul and worth accepting. The remaining three – inauspicious (aśubha), demerit (pāpa), and misery (duÍkha) – are harmful for the soul and worth rejecting. ÀkqHka p Àkq1⁄4s R;DRokUrs izkIuksfr ijea ine~ AA240AA r=kkI;k|a ifjR;kT;a 'ks"kkS u Lr% Lor% Lo;e~ A vFkZ & iwoZ Àyksd esa ftu rhu dks & ÀkqHk] iq.; vkSj lq[k dks & fgrdkjd cryk;k gS muesa Hkh izFke dk (ÀkqHk dk) ifjR;kx djuk pkfg;sA ,slk djus ls Àks"k jgs & iq.; vkSj lq[k & ;s nksuksa Lo;a gh ugha jgasaxsA bl izdkj ÀkqHk dks NksM+dj vkSj Àkq1⁄4 LoHkko esa fLFkr gksdj tho vUr esa mRÑ"V in (eks{k) dks izkIr gks tkrk gSA Out of the three – auspicious (śubha), merit (puõya), and happiness (sukha) – mentioned above as beneficial for the soul, discard the first one. By doing this, the remaining two will automatically cease to exist. Thus leaving the auspicious (śubha), the soul gets established in its pure (śuddha) nature, and reaches ultimately the supreme state of liberation. EXPLANATORY NOTE lq1⁄4s.k rnk lq1⁄4ks gofn fg ifj.kkelCHkkoks AA1&9AA thoks ifj.kefn tnk lqgs.k vlqgs.k ok lqgks vlqgks A Ācārya Kundakunda's Pravacanasāra: 197 Verses 239, 240 # tc ;g tho 'kqHk vFkok v'kqHk ifj.kkeksadj ifj.kerk gS rc ;g 'kqHk vFkok v'kqHk gksrk gSA vFkkZr~ tc ;g nku] iwtk ozrkfn:i 'kqHk ifj.kkeksa ls ifj.kerk gS rc mu Hkkoksa ds lkFk rUe; gksrk gqvk 'kqHk gksrk gS vkSj tc fo"k;] d"kk;] vozrkfn:i v'kqHk Hkkoksadj ifj.kr gksrk gS rc mu Hkkoksa ds lkFk mUgha Lo:i gks tkrk gSA tSls LiQfVdef.k dkys iQwy dk la;ksx feyus ij dkyh gh gks tkrh gS] D;ksafd LiQfVd dk ,slk gh ifj.keu LoHkko gS] mlh izdkj tho dk Hkh le>ukA tc ;g tho vkRek ds ohrjkx 'kq1⁄4Hkko Lo:i ifj.kerk gS rc 'kq1⁄4 Lo;a gh gksrk gSA tSls LiQfVdef.k tc iq"i ds lEcU/ ls jfgr gksrh gS rc vius 'kq1⁄4 (fueZy) Hkko:i ifj.keu djrh gSA Bhd mlh izdkj vkRek Hkh fodkj&jfgr gqvk 'kq1⁄4 gskrk gSA bl izdkj vkRek dk rhu izdkj dk ifj.kke&LoHkko tkuukA When the soul entertains auspicious (śubha) or inauspicious (aśubha) dispositions, it becomes auspicious (śubha) or inauspicious (aśubha). When the soul entertains pure (śuddha) disposition – conduct-without-attachment (vītarāga cāritra) – it turns into the pure (śuddha) soul. Thus, the soul, by nature (svabhāva), undergoes three kinds of modifications (pariõāma). When the soul entertains auspicious (śubha) dispositions like charity, adoration of the Supreme Beings, and observance of vows, it becomes auspicious (śubha). When the soul entertains inauspicious (aśubha) dispositions like sense-indulgence, passions, and non-observance of vows, it becomes inauspicious (aśubha). A coulourless crystal acquires black tinge when placed in contact with black flower; such is the nature of the crystal. It regains its colourless nature when separated from the black flower. The soul too gets to its pure (śuddha) nature when separated from the auspicious (śubha) or inauspicious (aśubha) dispositions. 198 vkRekuq'kkluĀtmānuśāsana # rs Øks/kfnÑrk% izekntfurk% Øks/kn;Lrs¿ozrkr~ A lE;DRoozrn{krkdyq"krk;ksxS% Øeku~ eqP;rs AA 241AA vLR;kRekLrferkfncU/uxrLrU/ukU;kÏoS% feF;kRoksifprkr~ l ,o ley% dkykfnyC/kS Dofpr~ vFkZ & vkRek gS vkSj og vukfn ijEijk ls izkIr gq, cU/uksa esa fLFkr gSA os cU/u eu] opu ,oa 'kjhj dh 'kqHkk'kqHk fØ;kvksa:i vkÏoksa ls izkIr gq, gSa_ os vkÏo Øks/kfn d"kk;ksa ls fd;s tkrs gSa_ os Øks/kfn izeknksa ls mRiÂ gksrs gSa] vkSj os izekn feF;kRo ls iq"V gqbZ vfojfr ds fufeÙk ls gksrs gSaA ogh deZ&ey ls lfgr vkRek fdlh fof'k"V i;kZ; esa dkykfnyfC/ ds izkIr gksus ij Øe ls lE;Xn'kZu] ozr] n{krk vFkkZr~ izeknksa dk vHkko] d"kk;ksa dk fouk'k vkSj ;ksxfujks/ ds }kjk mi;ZqDr cU/uksa ls eqfDr ik ysrk gSA The soul does exist and, since beginningless time, it is in (karmic) bondage. Bondage is caused by influx (āsrava) of the karmic matter, auspicious and inauspicious, due to the activities of the mind, the speech, and the body. Influx (āsrava) is caused by passions (kaÈāya), like anger (krodha). Passions, like anger, are caused by negligence (pramāda). Negligence is caused by vowlessness (avirati) which results from wrong-belief. The same soul in (karmic) bondage, in a particular mode (paryāya) and on attainment of a favourable-time (kālalabdhi), observes these – right faith (samyagdarśana), vows (vrata), nonnegligence (apramāda), destruction of passions (kaÈāya), and curbing of activity (yoga) – sequentially, and finally gets liberated. 199 Verse 241 # EXPLANATORY NOTE feF;kn'kZukfojfrizeknd"kk;;ksxk cUèkgsro% AA8&1AA Ācārya Umāsvāmī's Tattvārthasūtra: feF;kn'kZu] vfojfr] izekn] d"kk; vkSj ;ksx & ;s ik¡p cU/ ds gsrq (dkj.k) gaSA Wrong-belief (mithyādarśana), non-abstinence (avirati), negligence (pramāda), passions (kaÈāya) and activities (yoga) are the causes of bondage (bandha). {ks=ks {ks=kh;rs ;koÙkkor~dk¿Àkk ri%iQys AA242AA eesnegeL;sfr izhfrjhfrfjoksfRFkrk A vFkZ & ^;g esjk gS vkSj eSa bldk g¡w*] bl izdkj dk vuqjkx tc rd bZfr* ds leku [ksr (Àkjhj) ds fo"k; esa mRiÂ gksdj [ksr ds Lokeh ds leku (vkRek) vkpj.k djrk gS] rc rd ri ds iQyHkwr eks{k ds fo"k; esa Hkyk D;k vkÀkk dh tk ldrh gS\ ugha dh tk ldrh gSA Infatuation for the body – 'the body is mine and I am its' – is like the calamity (īti) that inflicts the harvest. So long as such infatuation for the body persists in the soul, what hope is there for its liberation (mokÈa), the fruit of austerities (tapa)? 200 vkRekuq'kkluĀtmānuśāsana * bZfr vFkkZr~ [ksr ij egkekjh] vfròf"V] vukòf"V vkfn dk ladV # ukU;ks¿gegesokgeU;ks¿U;ks¿gefLr u AA243AA ekeU;eU;a eka eRok HkzkUrks HkzkUrkS Hkok.kZos A vFkZ & eq>dks (vkRek dks) vU; Àkjhjkfn:i rFkk Àkjhjkfndksa esa (vkRek) le>dj ;g izk.kh mDr Hkze ds dkj.k vc rd lalkj:i leqae esa ?kwek gSA okLro esa eSa vU; ugha gw¡ & Àkjhjkfn ugha gw¡_ eSa] eSa gh gw¡_ vkSj vU; (Àkjhjkfn) vU; gh gSa_ vU; eSa ugha gw¡ & bl izdkj tc vHkzkUr Kku (foosd) mRiÂ gksrk gS rc gh izk.kh mDr lalkj:i leqae ds ifjHkze.k ls jfgr gksrk gSA Mistaking the self (the soul) for the body (the others) and the body (the others) for the self (the soul), this soul has been wandering in the world. 'Certainly, I am not others, I am not the body, etc.; I am only I. And, the others (the body) are others only; others are not I.' When this true discernment dawns on the soul, it gets rid of wandering in the world. EXPLANATORY NOTE Ācārya Pūjyapāda's Samādhitańtram: Locq1⁄4Ôk ;koñx`Êh;kr~ dk;okd~psrlka =k;e~ A lalkjLrkonsrs"kka HksnkH;kls rq fuòZfr% AA62AA tc rd 'kjhj] opu vkSj eu bu rhuksa dks vkReius dh cqf1⁄4 ls xzg.k fd;k tkrk gS rHkh rd lalkj gS vkSj tc bu 'kjhj] opu vkSj eu dk vkRek ls fHkÂ gksus :i vH;kl fd;k tkrk gS rc eqfDr dh izkfIr gksrh gSA As long as the body, the speech, and the mind are perceived to be the soul there is whirling around in the cycle of births and 201 Verse 243 # deaths – saÉsāra – and when one practices to perceive these three to be different from the soul, liberation is achieved. cU/ks tUefu ;su ;su fufcMa fu"ikfnrks oLrquk nqcksZ/a fg rnU;nso fonq"kkeizkÑra dkSÀkye~ AA244AA rÙkÙkfÂ/uk; lk/ueHkw}SjkX;dk"BkLì'kks ckákFkSZdjrs% iqjk ifj.krizKkReu% lkEizre~ A vFkZ & lalkj esa vofLFkr cká inkFkks± esa vR;f/d vuqjkx j[kus okys tho ds igys ftl&ftl oLrq ds }kjk n`<+ cU/ mRiÂ gqvk Fkk mlh tho ds bl le; ;FkkFkZ Kku ls ifj.kr gksdj oSjkX; dh pje lhek dks izkIr gksus ij og&og oLrq mDr cU/ ds foukÀk dk dkj.k gks jgh gSA fo}kuksa dh ;g vykSfdd dqÀkyrk vuqie gh gS rFkk nqcksZ/ gS & cM+s d"V ls tkuh tkrh gSA The objects of the world for which the man had earlier entertained deep infatuation and caused severe bondage, later on, when he acquires true knowledge and thereby gets absolutely detached to these, the same objects cause destruction of the above-mentioned bondage. This divine deftness of wise men is unparalleled and extremely difficult to fathom. 202 vkRekuq'kkluĀtmānuśāsana # vf/d% DofpnkÀys"k% Dofp1⁄4hu% DofpRle% A Dofpf}Àys"k ,ok;a cU/eks{kØeks er% AA245AA vFkZ & fdlh tho ds dHkh vf/d deZcU/ gksrk gS] dHkh vYi deZcU/ gksrk gS] dHkh leku gh deZcU/ gksrk gS vkSj dHkh vYi deZcU/ u gksdj dsoy mldh futZjk gh gksrh gSA ;g cU/ vkSj eks{k dk Øe ekuk x;k gSA For a certain soul, sometime there can be excessive (karmic) bondage (as compared to dissociation of karmas), sometime little bondage, sometime same (as dissociation), and sometime no bondage, just dissociation. This should be known as the sequence of bondage and liberation. ;L; iq.;a p ikia p fu"iQya xyfr Lo;e~ A l ;ksxh rL; fuokZ.ka u rL; iqujkÏo% AA246AA vFkZ & ftlds iq.; vkSj iki nksuksa iQynku ds fcuk Lo;a vfoIkkd futZjk Lo:i ls futhZ.kZ gksrs gSa og ;ksxh dgk tkrk gS vkSj mlds deks± dk eks{k gksrk gS] fdUrq vkÏo ugha gksrk gSA The one whose merit (puõya) and demerit (pāpa), both, get dissociated without bearing fruit is called a 'yogī', the supreme ascetic. He is liberated from karmas and for him there is no future influx (of karmas). 203 Verses 245, 246 # egkriLrMkxL; lEHk`rL; xq.kkEHklk A e;kZnkikfycU/s¿YikeI;qisf{k"V ek {kfre~ AA247AA vFkZ & gs lk/ks! xq.k:ih ty ls ifjiw.kZ egkri:i rkykc ds izfrKk&:ih ikfyca/ (ck¡/) ds fo"k; esa rw FkksM+h lh Hkh gkfu dh mis{kk u djA O ascetic! Your great austerities (vows of asceticism) are like a reservoir filled with the water of your qualities (like right faith). Do not overlook even the slightest of breach in its embankment, i.e., your vows, etc. n`<xqfIrdikVlaòfr/`ZfrfHkfÙkeZfriknlEHk`fr% A ;frjYiefi izi| jU/za dqfVyS£ofØ;rs x`gkÑfr% AA248AA vFkZ & n`<+ xqfIr;ksa (euksxqfIr] opuxqfIr] dk;xqfIr) :i fdokM+ksa ls lfgr] /S;Z:i fHkfÙk;ksa ds vkfJr vkSj cqf1⁄4:i uhao ls ifjiw.kZ] bl izdkj x`g ds vkdkj dks /kj.k djus okyk eqfuin FkksM+s ls Hkh fNae dks ikdj dqfVy jkx&}s"kkfn:i liks± ds }kjk foÑr dj fn;k tkrk gSA The asceticism is like a house. This house is protected by strong doors in form of 'gupti' – curbing of activities of the mind, the speech and the body. Its walls are 'dhairya' – firmness. Its foundation is 'buddhi' – the knowledge or the intellect. This house of asceticism is damaged by the snakes of attachment (rāga) and aversion (dveÈa) if even a small hole (of wrong-conduct) is left in it. 204 vkRekuq'kkluĀtmānuśāsana # Loku~ nks"kku~ gUrqeq|qDrLriksfHkjfrnq/ZjS% A rkuso iks"k;R;K% ijnks"kdFkkÀkuS% AA249AA vFkZ & tks lk/q vR;f/d nq"dj riksa ds }kjk vius ftu nks"kksa ds u"V djus esa m|r gS og vKkurkoÀk nwljksa ds nks"kksa ds dFku (ijfuUnk) :i Hkkstuksa ds }kjk mUgha nks"kksa dks iq"V djrk gSA The ascetic is ever engaged, through severe austerities, in destroying own faults; if, out of ignorance, he engages in scandalizing others, it is like providing nourishment to those very faults. Ttkrks ;|fi pUaeyk×NuleLra ae"VqeU/ks¿I;ye~ A foÀoa iÀ;fr rRizHkkizdfVra d dks¿I;xkÙkRine~ AA250AA nks"k% loZxq.kkdjL; egrks nSokuqjks/kRDofp& ae"VkIuksfr u rkorkL; inohfeUnks% dyÄa txñï vFkZ & leLr xq.kksa ds vk/kjHkwr egkRek ds ;fn nqHkkZX;oÀk dgha pkfj=k vkfn ds fo"k; esa dksbZ nks"k mRiÂ gks tkrk gS rks pUaeek ds yk×Nu ds leku mldks ns[kus ds fy;s ;|fi vU/k (eUncqf1⁄4) Hkh leFkZ gksrk gS rks Hkh og nks"knÀkhZ brus ek=k ls dqN ml egkRek ds LFkku dks ugha izkIr dj ysrk gSA tSls& viuh gh IkzHkk ls izxV fd;s x;s pUaeek ds dyad dks leLr lalkj ns[krk gS] ijUrq D;k dHkh dksbZ mDr pUaeek dh inoh dks izkIr gqvk gS\ vFkkZr~ dksbZ Hkh mldh inoh dks ugha izkIr gqvk gSA Even the blind (the indiscriminate man) is able to see any 205 Verses 249, 250 # shortcoming that, like the black spot in the moon, may have unfortunately appeared in the great ascetic. However, this capability of the blind does not get him to the position of the great ascetic. Only because the moon has its own brilliance, the whole world is able to see its black spot. Does the onlooker get to the position of the moon? ;|nkpfjra iwo± rÙknKkupsf"Vre~ A mÙkjksÙkjfoKkuk|ksfxu% izfrHkklrs AA251AA vFkZ & iwoZ esa tks&tks vkpj.k fd;k gS & nwljs ds nks"kksa dks vkSj vius xq.kksa dks tks izxV fd;k gS & og lc ;ksxh ds fy;s vkxs&vkxs foosdKku dh òf1⁄4 gksus ls vKkurkiw.kZ fd;k x;k izrhr gksrk gSA As the supreme ascetic – yogī – attains knowledge-based discernment, he reckons that his earlier conduct of censuring others and praising self was an act of ignorance. vfi lqrilkekÀkkoYyh fÀk[kk r#.kk;rs fpjifjfprs nsgs¿I;fLeÂrho xrLìgk% AA252AA bfr Ñrf/;% ÑPNakjEHkSÀpjfUr fujUrja Hkofr fg euksewys ;koUeeRotykaeZrk A vFkZ & tc rd eu:ih tM+ ds Hkhrj eeRo:ih ty ls fu£er 206 vkRekuq'kkluĀtmānuśāsana # xhykiu jgrk gS rc rd egkrifLo;ksa dh Hkh vkÀkk:i csy dh fÀk[kk toku&lh jgrh gSA blhfy;s foosdh tho fpjdky ls ifjfpr bl Àkjhj esa Hkh vR;Ur fu%Lìg gksdj lq[k&nq%[k ,oa thou&ej.k vkfn esa leku gksdj fujUrj d"Vdkjd vkjEHkksa esa & xzh"ekfn 1⁄2rqvksa ds vuqlkj ioZr dh fÀkyk] ò{kewy ,oa unhrV vkfn ds Åij & fLFkr gksdj] fd;s tkus okys è;kukfn dk;ks± esa izòÙk jgrs gSaA So long as the root of the mind remains moist by the water of infatuation, the creeper of desires of even great ascetics remains green (youthful). The discriminating ascetic, therefore, getting detached from even the body that he is acquainted with for so long, and maintaining equanimity in happiness and misery and in life and death, remains incessantly engaged in meditation, etc., while enduring self-imposed inflictions on the body, viz., inhabiting places hostile to different seasons – a rock atop a mountain, a tree-base, or a river-bank. Hksn ,o ;fn HksnoRLoya ckáoLrq"kq onk=k dk dFkk AA253AA {khjuhjonHksn:irfLr"Brksjfi p nsgnsfguks% A vFkZ & tc fd nw/ vkSj ikuh ds leku vHksnLo:i ls jgus okys Àkjhj vkSj Àkjhj/kjh (vkRek) bu nksuksa esa gh vR;Ur Hksn gS rc fHkÂ cká oLrqvkas dh & L=kh] iq=k] fe=k ,oa /u&lEifÙk vkfn dh & rks ckr gh D;k gS_ crkvksA vFkkZr~ os rks fHkÂ gSa ghA When there is absolute distinction between the body and 207 Verses 252, 253 # the possessor of the body (the soul) that live together inseparably like the milk and the water, what can be said about the obviously distinct objects, like the wife, the son, the friend, the wealth, etc.? rIrks¿ga nsgla;ksxkTtya okuylÄekr~ Aõ bfr nsga ifjR;T; 'khrhHkwrk% fÀkoSf"k.k% AA254AA vFkZ & ftl izdkj vfXu ds la;ksx ls ty larIr gksrk gS mlh izdkj eSa Àkjhj ds la;ksx ls larIr gqvk g¡w & nq%[kh gqvk g¡wA blh dkj.k eks{k dh vfHkyk"kk djus okys HkO; tho bl Àkjhj dks NksM+ djds lq[kh gq, gSaA Just as water gets heated due to its association with the fire, I have been made miserable due to my association with the body. Thinking in this manner, those who long for liberation attain happiness only after dissociating themselves from the body. lE;X;ksxsu ;SokZUrLrs"kkewèo± foÀkq1⁄4Ôfr AA255AA vukfnp;laò1⁄4ks egkeksgks âfn fLFkr% A vFkZ & ân; esa fLFkr tks egk&eksg vukfn dky ls ,df=kr gksus ls òf1⁄4 dks izkIr gqvk gS mldks ftu egkiq#"kksa us lehphu lekf/ ds }kjk okUr dj fn;k gS & u"V dj fn;k gS & mudk vkxs dk Hko foÀkq1⁄4 gksrk gSA 208 vkRekuq'kkluĀtmānuśāsana # The future birth of those great men who, through right meditation, eject from their hearts severe delusion (moha), accumulated and grown since beginningless time, becomes sublime. loZR;kxegksRloO;frdja izk.kO;;a iÀ;rka nq%[ka nq%Ñfrfu"Ñ r lq[keya lalkjlkS[;ksT>ue~ A ,dS'o;ZfegSdrkefHkerkok Ir ÀkjhjP;q r  d r|Â lq[kk; rsu lqf[ku% lR;a lnk lk/o% AA256AA vFkZ & tks lk/qtu lalkj esa ,dkdhiu dks & vdsys jgus dks & lkezkT; ds leku lq[kizn le>rs gSa] Àkjhj ds ukÀk dks bfPNr oLrq dh izkfIr ds leku vkuUnnk;d ekurs gSa] nq"V deks± dh futZjk dks & mlls izkIr gksus okys {kf.kd fo"k;lq[k dks & nq%[k&:i gh tkurs gSa] lkalkfjd lq[k ds ifjR;kx dks vR;f/d lq[kdkjd le>rs gSa] rFkk tks izk.kksa ds ukÀk dks lc dqN nsdj fd;s tkus okys egksRlo ds leku vkuUnnk;d ekurs gSa] mu lk/q iq#"kksa ds fy;s ,slh dkSu lh oLrq gS tks lq[kdj u izrhr gksrh gks\ vFkkZr~ jkx}s"k ls jfgr gks tkus ds dkj.k mUgsa lc gh vuqdwy o izfrdwy lkexzh lq[kdj gh izrhr gksrh gSA blh dkj.k lpeqp esa os lk/q gh fujUrj lq[kh gSaA The ascetics for whom seclusion is as blissful as living in their kingdom; destruction of the body is the attainment of the desired object; sense-pleasures obtained as a result of dissociation of karmas are misery and, therefore, absence of sense-pleasures is extreme happiness; and 209 Verses 255, 256 # death is a happy celebration of renunciation – what is there that will not bring them happiness? Rid of attachment (rāga) and aversion (dveÈa), every object, favourable and unfavourable, appears bright to them. òf1⁄4% izR;qr uSrqjizfrgrk rf}xzgs d% {k;% AA257AA vkÑ";ksxzrikscyS#n;xksiqPNa ;nkuh;rs rRdeZ Lo;ekxra ;fn fon% dks uke [ksnLrr% A ;krO;ks foftxh"kq.kk ;fn HkosnkjEHkdks¿fj% Lo;a vFkZ & tks fo}ku lk/q ihNs mn; esa vkus ;ksX; deZLo:i mn;xksiqPN dks & xk; dh i¡wN ds leku mÙkjksÙkj ghurk dks izkIr gksus okys deZijek.kqvksa dks & rhoz ri ds izHkko ls fLFkfr dk vid"kZ.k djds orZeku esa mn; dks izkIr djkrk gS og deZ ;fn Lo;a gh mn; dks izkIr gks tkrk gS rks blls ml lk/q dks D;k [ksn gksus okyk gS\ dqN Hkh ughaA Bhd gS& tks lqHkV fot; dh vfHkyk"kk ls Àk=kq ds Åij vkØe.k djus ds fy;s m|r gks jgk gS mldk og Àk=kq ;fn Lo;a gh vkdj ;q1⁄4 izkjEHk dj nsrk gS rks blls ml lqHkV dks fcuk fdUgha fo?u&ck/kvksa ds vius vki fot; izkIr gksrh gSA oSlh voLFkk esa mlds lkFk ;q1⁄4 djus esa Hkyk mldh D;k gkfu gksus okyh gS\ dqN Hkh ughaA The ascetic, through severe austerities, brings to premature fruition karmas that have already become subtle, like the tail of the cow that gets thin at the end. What grief is there for the ascetic if karmas get to 210 vkRekuq'kkluĀtmānuśāsana # fruition on their own? What is the loss for the great warrior who is proceeding to wage a war against his foe if the foe himself comes in front of him to fight the war? lTthHkwrk% Lodk;sZ rnixefo / c1⁄4iY;ÄcU/k% ï è;k;fUr èoLreksgk fxfjxguxqgkxqáxsgs ù lgk% AA258AA HkzkUR;kfpUR;k% lgk;a ruqfeo lglkyksP; fdf×pRlyTtk% A ,dkfdRoizfrKk% ldyefi leqRl`T; lo±lgRokñ vFkZ & ftu ;ksfx;ksa us lc ijh"kgksa ds lgus esa leFkZ gksrs gq, lc gh ckákH;Urj ifjxzgksa dks NksM+dj ,dkdh (vlgk;) jgus dh izfrKk dj yh gS] ftuds fo"k; esa HkzkfUr dqN lksp gh ugha ldrh gS vFkkZr~ tks lc izdkj dh HkzkfUr ls jfgr gSa] tks Àkjhj tSls lgk;d dh lglk leh{kk djds dqN yTtk dks izkIr gq, gSa & vFkkZr~ tks oLrqr% vlgk;d Àkjhj dks vc rd lgk;d le>us ds dkj.k dqN yTTkk dk vuqHko djrs gSa] rFkk tks vius dk;Z esa (eqfDrizkfIr esa) rRij gks pqds gSa_ os euq";ksa esa  lg ds leku ijkØeh ;ksxh eksg ls jfgr gksdj ioZr] Hk;kud ou vkSj xqiQk tSls ,dkUr LFkku esa iY;ad vklu ls fLFkr gksrs gq, ml Àkjhj ds u"V djus ds mik; dk & ijekRek ds Lo:i ;k jRu=k; dk & è;ku djrs gSaA The supreme ascetics, able to endure various afflictions, who have vowed to become independent by renouncing all external and internal possessions; who are rid of misgivings; who feel embarrassed having earlier erroneously considered their unhelpful body as helpful; 211 Verses 257, 258 # who are engaged in attainment of their goal (of liberation) – such valiant supreme ascetics, like lion among men, rid of delusion, sitting in seclusion in a posture called 'palyańkāsana' on a mountain, in a dreadful forest, or in a cave, meditate on the way to get rid of the body, on the nature of the pure-soul, or on the Three Jewels (ratnatraya). rs uks Kku/uk eukafl iqurka eqfDrLìgk fuLìgk% AA259AA vkRekReh;fodYiohrer;L=kqVÔÙkeksxzUFk;% ;s"kka Hkw"k.keÄlÄrjt% LFkkua fÀkyk;kLryaõ õ 1ÀkÕ;k ÀkdZfjyk egh lqfofgrk xsga xqgk }hfiuke~ A vFkZ & Àkjhj esa yxh gqbZ /wfy gh ftudk Hkw"k.k gS] LFkku ftudk fÀkyk dk ryHkkx gS] ÀkÕ;k ftudh dadjhyh Hkwfe gS] HkyhHkk¡fr jph xbZ (izÑfrfl1⁄4)  lgksa dh xqiQk gh ftudk ?kj gS] tks vkRek vkSj vkReh;:i fodYicqf1⁄4 ls & eeRocqf1⁄4 ls & jfgr gks pqds gSa] ftuds vKku dh xk¡B [kqy pqdh gS] rFkk tks eqfDr ds flok; vU; fdlh cká oLrq dh bPNk ugha j[krs gSa_ ,sls Kku:i /u ds /kjd os lk/q gekjs eu dks ifo=k djsaA 1 ikBkUrj & lqfofgra The dirt sticking to their bodies is their ornament; the surface of the rock is their resting place; the gravelled earth is their bedstead; the natural, insulated abode of 212 vkRekuq'kkluĀtmānuśāsana # the panthers is their dwelling; they are rid of volition concerning 'me' and 'mine'; their knot of darkness of ignorance has opened; and they long for nothing but liberation. May such possessors of the riches of knowledge purify our hearts! nwjk:<riks¿uqHkkotfurT;ksfr%leqRliZ.kSj~& /U;kLrs xe;UR;fpUR;pfjrS/hZjkfÀpja okljku~ AA260AA vUrLrÙoen% dFka dFkefi izkI; izlkna xrk% A foJC/a gfj.khfoyksyu;uSjkih;ekuk ous vFkZ & tks vfrÀk; ò 1⁄4xr ri ds izHkko ls mRiÂ gqbZ Kku:i T;ksfr ds izlkj ls ;su&dsu&izdkjs.k (d"ViwoZd) bl vkReLo:i dks izkIr djds & tku djds & izlÂrk dks izkIr gq, gSa rFkk tks eu esa fgjf.k;ksa ds papy us=kksa ds }kjk foÀokliwoZd ns[ks tkrs gSa & ftudh ÀkkUr eqaek dks ns[kdj LoHkkor% Hk;Hkhr jgus okyh fgjf.k;ksa dks fdlh izdkj dk Hk; mRiÂ ugha gksrk gS & os 1⁄2f"k /U; gSaA os vius vuqie vkpj.kksa ds }kjk fnuksa dks (le; dks) /hjrkiwoZd fpjdky rd fcrkrs gSaA They have attained, with great effort, the happiness appertaining to their soul-nature by the spread of the light of knowledge that has appeared due to their constantly advancing austerities; they are seen with selfassurance by the flighty eyes of the she-deer, i.e., their figure does not engender fear in the mind of the 213 Verses 259, 260 # naturally-fearful she-deer; glory to such revered sages. With their unparalleled ways of conduct, they spend, resolutely, their days and long years. rs"kka uks¿=k ifo=k;Urq ijek% iknksfRFkrk% ikalo% AA261AA ;s"kka cqf1⁄4jy{;ek.kfHkn;ksjkÀkkReuksjUrja xRoksPPkSjfo/k; Hksneu;ksjkjkÂ foJkE;fr A ;SjUr£ofuosfÀkrk% Àke/uSckZ<a cfgO;kZIr;% vFkZ & vKkuh thoksa dks vkÀkk vkSj vkRek bu nksuksa ds chp Hksn ugha fn[krk gSA ijUrq ftu eg£"k;ksa dh cqf1⁄4 bu nksuksa ds eè; esa tkdj mudk Hksn djus ds fcuk chp esa foJke dks ugha izkIr gksrh gS & Hksn dks izxV djds gh foJke ysrh gS & rFkk ÀkkfUr:i viwoZ /u dks /kj.k djus okys ftu eg£"k;ksa us cká fodYiksa dks vkReLo:i esa LFkkfir dj fn;k gS] muds pj.kksa ls mRiÂ gqbZ mRÑ"V /wfy ;gk¡ gesa ifo=k djsA The ignorant men are not able to discriminate between the desire (mental inclination) and the soul. However, the supreme ascetics whose intellect does not rest till it is able to discern between these two, and, possessed of the wealth of tranquility, vanquish all external volitions by being established in their soul-nature. May the sacred dust raised by their feet purify us! 214 vkRekuq'kkluĀtmānuśāsana # ríSoa rnqnhj.kknuqHkou~ nq%[ka lq[ka okxre~ A ;RizkXtUefu lf×pra ruqHk`rk dekZÀkqHka ok ÀkqHka dq;kZ|% ÀkqHkeso lks¿I;fHkerks ;LrwHk;ksfPNÙk;s lokZjEHkifjxzgxzgifjR;kxh l oU|% lrke~ AA262AA vFkZ & izk.kh us iwoZHko esa ftl iki ;k iq.; deZ dk lap; fd;k gS og nSo dgk tkrk gSA mldh mnhj.kk ls izkIr gq, nq%[k vFkok lq[k dk vuqHko djrk gqvk tks cqf1⁄4eku~ ÀkqHk dks gh djrk gS& ikidk;ks± dks NksM+dj dsoy iq.;dk;ks± dks gh djrk gS] og Hkh vHkh"V gS & izÀkalk ds ;ksX; gSA fdUrq tks foosdh tho mu nksuksa (iq.;&iki) dks gh u"V djus ds fy;s LkeLr vkjEHk o ifjxzg:i fiÀkkp dks NksM+dj Àkq1⁄4ksi;ksx esa fLFkr gksrk gS og rks lTtu iq#"kksa ds fy;s oUnuh; (iwT;) gSA Karmas of merit (puõya) and demerit (pāpa) accumulated over the past life are termed own-fate – 'daiva'. While experiencing happiness and misery due to own-fate or 'daiva', the wise man who engages only in auspicious (śubha) activities, leaving all inauspicious (aśubha) activities, is admirable. But the discriminating soul which, with the idea of destroying both merit (puõya) and demerit (pāpa) and leaving behind the demon of worldly occupations and possessions, gets established in purecognition (śuddhopayoga) is worthy of adoration by noble men. 215 Verse 262 # dqr% izhfrLrki% dqr bfr fodYik|fn Hkosr~ A lq[ka nq%[ka ok L;kfng fofgrdeksZn;oÀkkr~ mnklhuLrL; izxyfr iqjk.ka u fg uoa lekLdUnR;s"k LiqQjfr lqfonX/ks ef.kfjo AA263AA vFkZ & lalkj esa iwoZÑr deZ ds mn; ls tks Hkh lq[k vFkok nq%[k gksrk gS mlls izhfr D;ksa vkSj [ksn Hkh D;ksa] bl izdkj ds fopkj ls ;fn tho mnklhu gksrk gS & jkx vkSj }s"k ls jfgr gksrk gS & rks mldk iqjkuk deZ rks futhZ.kZ gksrk gS vkSj uohu deZ fuÀp; ls cU/ dks izkIr ugha gksrk gSA ,slh voLFkk esa ;g laoj vkSj futZjk ls lfgr tho vfrÀk; fueZy ef.k ds leku izdkÀkeku gksrk gS & Lo vkSj ij dks izdkfÀkr djus okys dsoyKku ls lqÀkksfHkr gksrk gSA When the man becomes indifferent to the fruits, in form of happiness and misery, of the past karmas, he neither relishes nor detests these fruits. As he becomes rid of attachment (rāga) and aversion (dveÈa), his past karmas fall off and fresh karmas do not bind him. Equipped thus with stoppage (saÉvara) and dissociation (nirjarā) of karmas, he shines forth like a pristine jewel; he is adorned with perfect-knowledge – omniscience (kevalajñāna) – that illumines the self and the others. 216 vkRekuq'kkluĀtmānuśāsana # Toyu bo l dk"Ba fu"Bqja HkLef;Rok A ldyfoeycks/ks nsgxsgs fofu;Zu~ Hkofr fg ;fròÙka loZFkkÀp;ZHkwfe% AA264AA iqujfi rnHkkos izToyR;qTToy% lu~ vFkZ & lEiw.kZ fueZy Kku (dsoyKku) Àkjhj:i x`g esa izxV gksdj ftl izdkj ydM+h esa izxV gqbZ vfXu funZ;rkiwoZd ml ydM+h dks HkLe djds mlds vHkko esa fiQj Hkh fu/wZe tyrh jgrh gS] mlh izdkj og (dsoyKku) Hkh Àkjhj dks iw.kZr;k u"V djds mlds vHkko esa Hkh fueZyr;k izdkÀkeku jgrk gSA Bhd gS& eqfu;ksa dk pfj=k lc izdkj ls vkÀp;Ztud gSA The perfect and pristine knowledge – omniscience (kevalajñāna) – enters its dwelling, the body of the ascetic. Like the fire burns up the wood completely but still keeps on burning without smoke (the charcoal fire), the fire of omniscience mercilessly burns up completely the body of the ascetic but still keeps on emitting sparkling light. It is right; the conduct of the ascetics is a land of wonders, all-around. xq.kh xq.ke;LrL; ukÀkLrÂkÀk b";rs A vr ,o fg fuokZ.ka ÀkwU;eU;S£odfYire~ AA265AA vFkZ & xq.koku~ vkRek (xq.kh) xq.kLo:i gS & xq.k ls vfHkÂ gSA vr,o xq.k ds ukÀk dk ekuuk xq.kh ds gh ukÀk dk ekuuk gSA 217 Verses 264, 265 # blhfy;s tgk¡ vU; okfn;ksa us (ckS1⁄4ksa us) vkRek ds fuokZ.k dks ÀkwU; ds leku dfYir fd;k gS ogha tSuksa us ml fuokZ.k dks jkx&}s"kkfn:i ÀkqHkkÀkqHk Hkkoksa ls ÀkwU; fl1⁄4 fd;k gSA The soul – the possessor-of-quality (guõavān) – is inseparable from the quality (guõa). Hence, destruction of the quality (guõa) would mean destruction of the possessor-of-quality (guõavān). While the doctrines of the others have imagined liberation (of the soul) as absolute non-existence (śūnya), the Jaina Doctrine has expounded liberation as absolute absence of auspicious (śubha) and inauspicious (aśubha) dispositions due to attachment (rāga) and aversion (dveÈa) in the soul. vtkrks¿uÀojks¿ewrZ% drkZ HkksDrk lq[kh cq/% A nsgek=kks eySeqZDrks xRoksèoZepy% izHkq% AA266AA vFkZ & vkRek aeO;k£Fkd u; dh vis{kk tUe ls vkSj ej.k ls Hkh jfgr gksdj vukfnfu/u gSA og Àkq1⁄4 LoHkko dh vis{kk vewrZ gksdj :i] jl] xU/ ,oa LiÀkZ ls jfgr gSA og O;ogkj dh vis{kk ÀkqHk o vÀkqHk deks± dk drkZ rFkk fuÀp; ls vius psru Hkkoksa dk gh drkZ gSA blh izdkj O;ogkj ls iwoZÑr deZ ds iQyHkwr lq[k o nq%[k dk HkksDrk rFkk fuÀp; ls og vuUr lq[k dk HkksDrk gSA og LoHkko ls lq[kh vkSj Kkue; gksdj O;ogkj ls izkIr gq, ghukf/d Àkjhj ds izek.k rFkk fuÀp; ls og vla[;kr&iznsÀkh yksd ds izek.k gSA og tc deZey ls jfgr gksrk gS rc LoHkkor% ÅèoZxeu djds rhuksa yksdksa dk izHkq gksrk gqvk fl1⁄4fÀkyk ij fLFkj gks tkrk gSA 218 vkRekuq'kkluĀtmānuśāsana # The soul, from the point-of-view of the substance – dravyārthika naya – is eternal, free from birth and death. From the point-of-view of its pure own-nature (svabhāva), it is incorporeal and does not have the qualities of colour, taste, smell and touch. From the empirical (vyavahāra) point-of-view, it is the doer of auspicious (śubha) and inauspicious (aśubha) karmas, but from the (impure) transcendental point-of-view (aśuddha niścaya naya) it is the doer of its psychic dispositions. From the empirical (vyavahāra) point-of-view, it is the enjoyer of happiness (sukha) or misery (duÍkha) as the fruits of its previously bound karmas, but from the real, transcendental point-of-view (niścaya naya) it enjoys infinite bliss. Happiness and knowledge are its ownnature (svabhāva). Empirically, it is of the size of the body, small or big. But, from the real point-of-view, it has innumerable space-points (pradeśa), equal to the universe-space (lokākāśa). When rid of all karmic dirt, it naturally moves upward till the top of the universe, and remains steady forever atop the 'Siddha śilā'. Lok/hulq[klEiÂk u fl1⁄4k% lqf[ku% dFke~ AA267AA Lok/hU;kñ nq%[keI;klhRlq[ka ;fn rifLouke~ A vFkZ & riLoh tks Lok/hurkiwoZd dk;DysÀkkfn ds d"V dks lgrs gSa og Hkh tc mudks lq[kdj izrhr gksrk gS rc fiQj tks fl1⁄4 (Hkxoku~) Lok/hu lq[k ls lEiÂ gSa os lq[kh dSls u gksaxs\ vFkkZr~ voÀ; gksaxsA 219 Verses 266, 267 # When the ascetics are happy even out of their endurance of self-inflicted pain, like mortification of the body, why would the liberated souls, endowed with self-dependent bliss, not be happy? jfpreqfpreqPpSÀpsrlka fpÙkjE;e~ A bnefodyeUr% lUrra fpUr;Ur% bfr dfri;okpka xkspjhÑR; d`R;a lifn foinisrkekJ;Urs fJ;a rs AA268AA vFkZ & bl izdkj dqN FkksM+s&ls opuksa dk fo"k; djds & mudk vkJ; ys djds & tks ;g ;ksX; ÑR; & vuq"Bku ds ;ksX; pkj izdkj dh vkjk/uk dk Lo:i & jpk x;k gS og mnkj fopkj okys euq";ksa ds fpÙk dks vkuUn nsus okyk gSA tks HkO; tho bldk fujUrj iw.kZ:i ls fpÙk esa fpUrou djrs gSa os Àkh?kz gh leLr foifÙk;ksa ls jfgr eks{k:i y{eh dk vkJ; djrs gSaA This way, using a few words, this useful work (for performance of the four adorations*) has been composed. This will be enchanting to the hearts of the men with noble thoughts. May the potential-souls (bhavya), who ponder this composition continuously and wholly, soon * The four adorations (arādhanā) are of right faith (samyagdarśana), right knowledge (samyagjñāna), right conduct (samyakcāritra) and right austerities (samyaktapa). (see also Ācārya Kundakunda's Niyamasāra – The Essence of Soul-adoration, verse 75, p. 157.) 220 vkRekuq'kkluĀtmānuśāsana # get rid of all adversities and attain the LakÈmī of liberation! xq.kHkaeHknUrkuka ÑfrjkRekuqÀkklue~ AA269AA ftulsukpk;ZiknLej.kk/hupsrlke~ A vFkZ & ftu (ftusUae) Hkxoku~ dh lsuk:i lk/qvksa ds vkpk;Z&Lo:i tks x.k/j nso gSa muds pj.kksa ds Lej.k esa fpÙk dks yxkus okys ,oa dY;k.kdkjh vusd xq.kksa ls la;qDr ,sls iwT; vkpk;ks± dh ;g vkReLo:i ds fo"k; esa fÀk{kk nsus okyh Ñfr (jpuk) gSA nwljk vFkZ & Jh ftulsukpk;Z ds pj.kksa ds Lej.k esa fpÙk dks v£ir djus okys xq.kHkaekpk;Z dh ;g ^vkRekuqÀkklu* uked Ñfr gS & xzUFkjpuk gSA Alternate meaning: This composition – 'Ātmānuśāsana' – is the work of Ācārya Guõabhadra whose heart is dedicated to the remembrance of the feet of his Preceptor, Ācārya Jinasena. The ascetics are like the army of Lord Jina, the destroyer of karma-enemies. The apostles (gaõadhara) are the preceptors of the ascetics. Remembering always their pious feet, the worshipful ācārya(s), themselves possessing many propitious qualities, have crafted this composition that expounds the nature of the soul. 221 Verses 268, 269 # 1⁄2"kHkks ukfHklwuw;ksZ Hkw;kRl Hkfodk; o% A ;TKkuljfl fo'oa ljkstfeo Hkklrs AA270AA vFkZ & ftuds Kkuljksoj esa ldy txr~ deyor~ Hkkflr gksrk gS os ukfHkjktk ds iq=k (Hkxoku~) 1⁄2"kHknso rqEgkjs dY;k.k ds fufeÙk gksosaA May Lord ãÈabha Deva, son of Nābhirājā, in whose knowledge-lake the world appears like a lotus, bring you propitiousness! ^vkRekuqÀkklu* xzUFk lEiw.kZ gqvkA bl izdkj Jh xq.kHkaekpk;Z fojfpr Ātmānuśāsana – Precept on the Soul This concludes Ācārya Guõabhadra's With great devotion, I make obeisance humble at the Worshipful Feet of Ācārya Guõabhadra, a repository of laudable qualities, who has prescribed in this Scripture the infallible remedy for worthy souls suffering from beginningless worldly existence. 222 vkRekuq'kkluĀtmānuśāsana # 'yksdka'k Verse No. IND EX OF VERSES 'yksd vuqØef.kdk v dpuks¿gfeR;kLLo vtkÑik.kh;euqf"Bra 110 v 100 vtkrks¿uÀojks¿ewrZ% 266 – – – 'yksdka'k Verse No. vfrifjfprs"ooKk uos 92– vf/d% DofpnkÀys"k% 245– v/hR; ldya Jqra 189– v/ks ft?k`{koks ;kfUr 154– vè;kL;kfi riksoua 134– vukfnp;laò1⁄4ks 255– vfuòÙkstZxRlo± 39– vusdkUrkRekFkZizlo& 170– vusu lqfpja iqjk 194– vUrokZUra onufoojs 99– vU/kn;a egkuU/ks 35– vi=ki riks¿fXuuk 131– voÀ;a u'ojSjsfHkjk;q% 70– vfoKkrLFkkuks O;ixrruq% 76– vijej.ks eRokReh;k& 185– vfi jksxkfnfHkòZ1⁄4SuZ 204– vfi lqrilkekÀkkoYyh 252– vfifgregk?kksj}kja 80– vI;srUèx;kfnda ;fn 28– vHkqDRokfi ifjR;kxkr~ 109– veh iz:<oSjkX;k% 116– v£Fkuks /ueizkI; 65– v£FkH;Lr`.kof}fpUR; fo"k;ku~ 102– vkd.;kZpkjlw=ka 13– vkÑ";ksxzrikscyS#n;& 257– vkKkekxZleq‰oeqinsÀkkr~ 11– vkKklE;DRoeqDra ;nqr 12– vkReÂkRefoyksiukRe& 193– vknkoso egkcySjfopya 62– vknkS rukstZuue=k 195– vkeq"Va lgta ro f=ktxrh& 160– vk;krks¿L;frnwjeÄõ 49– vO;qfPNÂS% lq[kifjdjSykZfyrk 88– vÀkqHkkPNqHkek;kr% Àkq1⁄4% 122– vÀks"ke}SreHkksX;HkksX;a 235– vJks=kho frjLÑrk& 91– vlkeokf;da èR;ksjsdekyksD; 79– vLR;kRekLrferkfncU/u& 241– vfLFkLFkwyrqykdyki?kfVra 59– vfgrfofgrizhfr% izhra 192– vk vk;q% Jhoiqjkfnda ;fn 37– vkjkè;ks Hkxoku~ txR=k;& 112– vkÀkk[kfujxk/s;e/%& 157– vkÀkk[kfujrhokHkwnxk/k 156– 223 # 'yksdka'k Verse No. 'yksdka'k Verse No. ,dS'o;ZfegSdrkefHk& 256– ,rkeqÙkeukf;dke& 128– ,rs rs eqfuekfuu% dofyrk% 150– d.BLFk% dkydwVks¿fi 135– dnk dFka dqr% dfLeu~ 78– djksrq u fpja ?kksja ri% 212– drZ`RogsrqdrZ`RokuqerS% 25– dykS n.Mks uhfr% l p 149– d% Loknks fo"k;s"olkS 38– [k vkÀkkxrZ% izfrizkf.k ;fLeu~ 36– vkÀkkgqrkÀkuxzLr& 43– vkLok|k| ;nqfT>ra 50– brLrr'p =kL;Urks 197– bfr dfri;okpka 268– bRFka rFksfr cgquk 98– bes nks"kkLrs"kka izHkoueehH;ks 147– b"VkFkksZ|nukfÀkra Hkolq[k& 87– bg fofugrcàkjEHk& 169– b mxzxzh"edBksj/eZ& 55– mPÑokl% [ksntU;Rokñ 73– mÙkqÄlÄrdqpkpynqxZnwj&õ õ 132– mRiÂks¿L;fl nks"k/krq& 54– mRik| eksgenfoàyeso 77– m|qDrLRoa riL;L;f/de& 215– m 1⁄2"kHkks ukfHklwuw;ksZ 270– ,desd{k.ks fl1⁄4a 172– mik;dksfVnwj{ks LorLrr% 69– 1⁄2 bgSo lgtku~ fjiwu~ 114– ,dkfdRoizfrKk% ldyefi 258– , d  d eekZ.;fHkuÂ Hkhdjrjks 57– dqcks/jkxkfnfopsf"VrS% 106– ÑRok /eZfo?kkra fo"k;& 24– Ñ"V~oksIRok ùirhfÂ"ksO; 42– Øq1⁄4k% izk.kgjk HkofUr 127– {k.kk/Zefi nsgsu lkgp;± 117– f{kfrtyf/fHk% la[;krh& 75– {khjuhjonHksn:i& 253– [kkrs¿H;kltykÀk;k¿tfu 44– xUrqeqPÑoklfu%ÀoklS& 71– xyR;k;q% izk;% izdfVr& 72– xq.kkxq.kfoosfdfHk% 144– xq.kh xq.ke;LrL; 265– x xsga xqgk% ifjn/kfl fnÀkks 151– 224 vkRekuq'kkluĀtmānuśāsana # 'yksdka'k Verse No. 'yksdka'k Verse No. R;trq rils pØa pØh 165– n;kneR;kxlekf/lUrrs% 107– nkrkjks x`gpkfj.k% fdy 159– nklRoa fo"k;izHkksxZrorke& 227– nhIrksHk;kxzokrkfjnk& 63– nqyZHkeÀkq1⁄4eilq[kefofnr& 111– nq%[kkf}Hksf"k furjkefHk& 2– nwjk:<riks¿uqHkko& 260– n`<xqfIrdikVlaòfr& 248– n`"VkFkZL; u es fdeI;;fefr 230– p pØa fogk; futnf{k.k& 217– fpÙkLFkeI;uocq1⁄4Ô gjs.k 216– t tuk ?kukÀp okpkyk% 4– tUerkyaeqekTtUrqiQykfu 74– tUelUrkulEikfn& 84– tkrke;% izfrfo/k; rukS 205– ftulsukpk;ZiknLej.kk& 269– thforkÀkk /ukÀkk p ;s"kka 163– Kkueso iQya Kkus uuq 175– KkuLoHkko% L;knkRek 174– Kkua ;=k iqj%lja lgpjh 125– r rRÑR;a fdfegsU/uSfjo 61– r=kkI;k|a ifjR;kT;a 'ks"kkS 240– rFkk Jqre/h"o 'k'ofng 190– rnso rnraewia izkIuqoÂ 171– ri% Jqrfefr };a 229– riksoYY;ka nsg% leqifpr& 115– rIrks¿ga nsgla;ksxkTtya 254– ro ;qofrÀkjhjs loZnks"kSdik=ks 136– rknkRE;a ruqfHk% lnkuqHkoua 58– rkoñ nq%[kkfXurIrkRek;% 233– r`".kk Hkksxs"kq psf‰{kks 161– R;DrgsRoUrjkis{kkS 145– n n`"V~ok tua oztfl  d 191– nks"k% loZxq.kkdjL; egrks 250– nks"kku~ dkaÀpu rku~ 141– aefo.kiouizkèekrkuka lq[ka 113– }s"kkuqjkxcqf1⁄4xqZ.knks"kÑrk 181– /ujU/ulEHkkja 85– /eZ% lq[kL; gsrqgsZrquZ 20– /ekZnokIrfoHkoks /e± 21– /ekZjker:.kka iQykfu 19– /ekZs olsUeufl ;konya 26– / u dks¿I;U;ks¿U;su oztfr 200– u;sr~ lokZ'kqfpizk;% 209– u 225 Index of Verses # ekrk tkfr% firk 201– ekeU;eU;a eka eRok HkzkUrks 243– feF;kRokrÄïorks fgrkfgr& 16– feF;k n`f"Vfo"kku~ onfUr 126– eqP;ekusu ikÀksu HkzkfUrcZU/Àp 179– eqgq% izlk;Z laKkua iÀ;u~ 177– ijek.kks% ija ukYia uHklks 152– ijk;Ùkkr~ lq[kkñ nq%[ka 66– ijka dks V lek:<kS }koso 164– ifj.kkeeso dkj.kekgq% 23– ifyrPNysu nsgkfÂxZPNfr 86– ikikñ nq%[ka /ekZr~ lq[kfefr 8– i èR;ksèZR;UrjizkfIr& 188– eksgchtkaefr}s"kkS 182– 'yksdka'k Verse No. 'yksdka'k Verse No. u lq[kkuqHkokr~ ikia 27– u LFkkLuq u {k.kfoukf'k 173– fu/ZuRoa /ua ;s"kka èR;qjso 162– fuò Ùk Hkko;s|kofÂòÙ;a 236– usrk ;=k c`gLifr% izgj.ka 32– us=kknhÀojpksfnr% ldyq"kks 64– ikfi"BStZxrhfo/hrefHkr% 130– 34– iq.;a dq#"Ok Ñriq.;e& 31– iqjk xHkkZfnUaeks eqdqfyrdj% 119– iqjk.kks xzgnks"kksRFkks xEHkhj% 183– iqjk fÀkjfl /k;ZUrs iq"ikf.k 139– iSÀkqU;nSU;nEHkLrs;kùr& 30– izPNÂdeZ ee dks¿fi u 222– izKSo nqyZHkk lq"Bq nqyZHkk 94– izlqIrks ej.kkÀkÄka izcq1⁄4ksï 82– izkd~ izdkÀkiz/ku% L;kr~ 120– izkK% izkIrleLrÀkkL=kân;% 5– fiz;keuqHkoRLo;a Hkofr 137– firk iq=ka iq=k% firjefHk& cU/ks tUefu ;su ;su fufcMa 244– ckY;s osfRl u fdf×pnI;& 89– ckY;s¿fLeu~ ;nusu rs 90– c HkÄ~DRok HkkfoHkokaÀp 51– HkrkZj% dqyioZrk bo Hkqoks 33– HkO;%  d dqÀkya eesfr 7– Hk Hkkx=k;e;a fuR;ekRekua 211– Hkko;kfe HkokorsZ Hkkouk% 238– HkhrewrhZxZr=kk.kk funksZ"kk 29– HkwRok nhiksieks /heku~ 121– Hks;a ek;kegkxrkZfUeF;k& 221– e eesnegeL;sfr 242– egkriLrMkxL; lEHk`rL; 247– eÄ~{kq eks{ka lqlE;DRo& 234– 226 vkRekuq'kkluĀtmānuśāsana # fo"k;fo"kekÀkuksfRFkr& 17– fogk; O;kIrekyksda 124– fofgrfof/uk nsgfLFkR;S 158– os"Vuks}s"Vus ;koÙkkoñ 178– O;kiRioZe;a fojkefojla 81– Àkecks/òÙkrilka 15– ÀkÕ;kryknfi rqdks¿fi 166– Àkj.keÀkj.ka oks cU/oks 60– Àkjhjefi iq".kfUr lsoUrs 196– 'yksdka'k Verse No. 'yksdka'k Verse No. ;RizkXtUefu lf×pra ruqHk`rk 262– ;nknk; HkosTtUeh R;DRok 208– ;nsrRLoPNUna fogj.k& 67– ;|nkpfjra iwo± 251– ;|fi dnkfpnfLeu~ 3– ;efu;efurkUr% 225– ; ;Àkks ekjhph;a dud& 220– 96– ;L; iq.;a p ikia p 246– ;% JqRok }knÀkkÄhaõ 14– ;kfprqxkSZjoa nkrqeZU;s 153– ;konfLr izrhdkj& 207– ;s"kka cqf1⁄4jy{;ek.kfHkn;ks& 261– ;s"kka Hkw"k.keÄlÄrjt%õ õ 259– ;fLeÂfLr l HkwHk`rks opulfyySgkZlLoPNS& 129– oupjHk;k1⁄4kou~ 223– oja xkgZLF;esok| rilks 198– opksZx`ga fo"kf;.kka enuk;q/L; 133– olfr Hkqfo leLra lkfi 219– okÙkkZfnfHk£o"k;yksy 47– o fodkÀk;fUr HkO;L; 142– 108– fo/wrrelks jkxLri%& 123– foèÀ;ksPpSxZHkkZr~ izHk`fr 105– fojT; lEin% lUrLR;tfUr 103– fojfrjrqyk 'kkL=ks fpUrk 68– foÀkq1⁄4Ôfr nqjkpkj% 167– fo"k;fojfr% lÄR;kx%õ 224– foKkufugreksga dqVhizosÀkks j jrsjjfrek;kr% iquk 232– jE;s"kq oLrqofurkfn"kq 228– jlkfnjk|ks Hkkx% L;kTKkuk& 210– 180– jkx}s"kkS izòfÙk% L;kfÂòfÙk& 237– jkT;a lkStU;;qDra 138– jkx}s"kÑrkH;ka tUrkscZU/% y{ehfuoklfuy;a 1– yC/sU/uks ToyR;fXu% 56– yksd};fgra oDraq Jksrqa 143– yksdkf/ik% f{kfrHkqtks 95– y 'k 227 Index of Verses # 'yksdka'k Verse No. 'yksdka'k Verse No. gk grks¿fl rjka tUrks 203– fgra fgRok¿fgrs fLFkRok 146– fgRok gsrqiQys fdyk=k 214– ân;ljfl ;kofÂeZys& 213– gs pUaee% fdfefr yk×Nu& 140– Lok/hU;kñ nq%[keI;klhRlq[ka 267– g Loku~ nks"kku~ gUrqeq|qDr& 249– 199– lkezkT;a dFkeI;okI; 40– lq[ka nq%[ka ok L;kfng 263– lqf[krL; nq%f[krL; p 18– lq[kh lq[kfegkU;=k nq%[kh 187– lqân% lq[k;Ur% L;qnqZ%[k;Urks 184– Lusgkuqc1⁄4ân;ks Kku& 231– LokFkZHkzaÀka Roefox.k;a& 'kjhjs¿fLeu~ lokZÀkqfpfu 97– ÀkkL=kkXukS ef.ko‰O;ks 176– fÀkj%LFka HkkjeqÙkk;Z 206– 45– 'kq1⁄4ks¿I;'ks"kfo"k;k& 202– ÀkqHkkÀkqHks iq.;ikis lq[knq%[ks 239– J1⁄4kua f}fo/a f=k/k nÀkfo/a 10– fJ;a R;tu~ tM% 'kksda 104– Jqrefodya Àkq1⁄4k òfÙk% 6– Àoks ;L;ktfu ;% l ,o 52– 'kq1⁄4S/ZuS£oo/ZUrs lrkefi ldyfoeycks/ks nsgxsgs 264– lR;a onk=k ;fn tUefu 83– lR;a okfp erkS Jqra âfn 218– l /eksZ ;=k uk/eZLrRlq[ka 46– lUR;so dkSrqdÀkrkfu 168– lef/xrleLrk% loZ& 226– l leLra lkezkT;a r`.kfeo 118– 41– loZ% izsIlfr lRlq[kkfIr& 9– lLoekÀkklrs losZ u Loa 155– ladYI;a dYiò{kL; fpUR;a 22– ladYI;snefu"Vfe"Vfen& 48– lalkjs ujdkfn"kq LèfriFks& 53– lk/kj.kkS ldytUrq"kq 148– loZ /eZe;a DofpRDofpnfi galSuZ HkqDrefrddZÀk& 93– gk d"Vfe"VofurkfHk& 101– gkus% ÀkksdLrrks nq%[ka 186– 228 vkRekuq'kkluĀtmānuśāsana # Samayasāra is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. As Āchārya Vidyanand writes in the Foreword of Samayasāra, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Āchārya Kundkund's Samayasāra WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-3-X Rs. 350/- ! Size: 16   22.5 cm ! Pages: xvi + 208 ! Published: 2012 ! Hard Bound ! Printed on Art Paper English Translation, and Edited by: Vijay K. Jain Foreword by: Āchārya 108 Vidyanand Muni Jhenkpk;Z dqUndqUn fojfpr le;lkj • Prakrit • Hindi • English Sacred Jaina Texts from Vikalp Printers 229 # Shri Amritchandra Suri's PuruÈārthasiddhyupāya is a matchless Jaina text that deals with the conduct required of the householder (śrāvaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism – noninjury or ahiÉsā – has been explained in detail in the book. WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-4-8 Rs. 350/- ! Size: 16   22.5 cm ! Published: 2012 ! Pages: xvi + 191 ! Hard Bound ! Printed on NS Maplitho Paper Foreword by: Āchārya 108 Vidyanand Muni Shri Amritchandra Suri's PuruÈārthasiddhyupāya Realization of the Pure Self Jh vèrpUaelwjh fojfpr iq#"kkFkZfl1⁄4Ôqik; English Translation, and Edited by: Vijay K. Jain • Sanskrit • Hindi • English 230 # ISBN 81-903639-5-6 Rs. 450/DravyasaÉgraha is one of the finest classical Jaina texts, composed by His Holiness Ācārya Nemichandra (circa 10th century CE). It deals primarily with the Realities (tattva) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology. ! Hard Bound ! Pages: xvi + 216 ! Printed on NS Maplitho Paper ! Published: 2013 ! Size: 16   22.5 cm Foreword by: Ācārya 108 Vidyanand Muni With Authentic Explanatory Notes Ācārya Nemichandra's DravyasaÉgraha vkpk;Z usfepUae fojfpr aeO;laxzg English Translation, and Edited by: Vijay K. Jain • Prakrit • Hindi • English 231 # Rs. 450/- ! Printed on NS Maplitho Paper ! Hard Bound ! Pages: xvi + 152 ! Published: 2014 ! Size: 16   22.5 cm The Golden Discourse Ācārya Pūjyapāda's IÈÇopadeśa – vkpk;Z iwT;ikn fojfpr b"Vksins'k Foreword by: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-6-4 His Holiness Ācārya Pūjyapāda, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvārthasiddhi and IÈÇopadeśa. Concise but deep in import, IÈÇopadeśa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. • Sanskrit • English 232 # Rs. 500/- ! Published: 2015 ! Printed on NS Maplitho Paper ! Pages: xxiv + 220 ! Hard Bound ! Size: 16   22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-7-2 Ācārya Samantabhadra's Svayambhūstotra (circa 2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tīrthaôkara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhūstotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tīrthaôkara. Adoration of Ācārya Samantabhadra's The Twenty-four Tīrthaôkara Svayambhūstotra – vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k • Sanskrit • Hindi • English 233 # Rs. 500/- ! Published: 2016 ! Hard Bound ! Size: 16   22.5 cm ! Printed on NS Maplitho Paper ! Pages: xxiv + 200 Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-8-0 Deep Reflection On The Omniscient Lord Ācārya Samantabhadra's ĀptamīmāÚsā (Devāgamastotra) vkpk;Z leUrHkae fojfpr vkIrehekalk (nsokxeLrks=k) • Sanskrit • Hindi • English ĀptamīmāÚsā by Ācārya Samantabhadra (circa 2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Ācārya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syādvāda) – the logical expression of reality in light of the foundational principle of non-absolutism (anekāntavāda) – he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (puõya) or demeritorious (pāpa) karmas. 234 # Rs. 500/- ! Hard Bound ! Printed on NS Paper ! Published: 2016 ! Size: 16   22.5 cm ! Pages: xxiv + 264 Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-9-9 Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder's Conduct vkpk;Z leUrHkae fojfpr jRudj.MdJkodkpkj • Sanskrit • Hindi • English Giving up of the body in a manner that upholds righteousness on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhanā. All persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratimā) of the householder's conduct. Ācārya Samantabhadra's (circa 2nd century CE) Ratnakaraõçaka-śrāvakācāra, comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (śrāvaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. 235 # Rs. 600/- ! Hard Bound ! Printed on NS Paper ! Size: 16   22.5 cm ! Published: 2017 ! Pages: xlii + 202 Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 978-81-932726-0-2 Ācārya Pūjyapāda's Samādhitańtram – Supreme Meditation vkpk;Z iwT;ikn fojfpr lekf/ra=ke~ • Sanskrit • Hindi • English Ācārya Pūjyapāda's (circa 5th century CE) Samādhitańtram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul. Living beings have three kinds of soul – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). The one who mistakes the body and the like for the soul is the extroverted-soul (bahirātmā). The extrovertedsoul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions – imperfections like attachment and aversion, and soul-nature – is the introverted-soul (antarātmā). The knowledgeable introverted-soul disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). Samādhitańtram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samādhitańtram answers the vexed question, 'Who am I?' in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly. 236 # Rs. 600/- ! Pages: lxi + 345 ! Printed on Art Paper ! Published: 2018 ! Hard Bound ! Size: 16   22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 978-81-932726-1-9 Essence of the Doctrine Ācārya Kundakunda's Pravacanasāra – vkpk;Z dqUndqUn fojfpr izopulkj • Prakrit • Sanskrit • Hindi • English Ācārya Kundakunda's (circa 1st century BCE) 'Pravacanasāra' is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) – pure-cognition (śuddhopayoga), auspicious-cognition (śubhopayoga) and inauspicious-cognition (aśubhopayoga). Pure-cognition represents conduct without-attachment (vītarāga cāritra). Perfect-knowledge or omniscience (kevalajñāna) is the fruit of pure-cognition (śuddhopayoga). The soul engaged in pure-cognition (śuddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses. Omniscience (kevalajñāna) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (rāga) toward external objects makes bonds with karmas and the soul without attachment toward external objects frees itself from the bonds of karmas. 237 # – With Explanation in English from Ācārya Umāsvāmī's Tattvārthasūtra Ācārya Pūjyapāda's Sarvārthasiddhi ! Pages: xxx + 466 ! Published: 2018 ! Hard Bound ! Printed on Art Paper ! Size: 16   23 cm Divine Blessings: Ācārya 108 Vidyananda Muni Vijay K. Jain By: • Sanskrit • Hindi • English Ācārya Umāsvāmī's (circa 1st century CE) Tattvārthasūtra, also known as MokÈaśāstra, is the most widely read Jaina Scripture. It expounds the Jaina Doctrine, the nature of the Reality, in form of aphorisms (sūtra), in Sanskrit. Brief and to-thepoint, Tattvārthasūtra delineates beautifully the essentials of all objects-ofknowledge (jñeya). Sarvārthasiddhi by Ācārya Pūjyapāda (circa 5th century CE) is the first and foremost extant commentary on Tattvārthasūtra. Sarvārthasiddhi is an exposition of the Reality – the true nature of substances, soul and non-soul – the knowledge of which equips one to tread the path to liberation, as expounded in Tattvārthasūtra. There is beginningless intermingling of the soul (jīva) and the nonsoul (ajīva) karmic matter. Our activities (yoga) are responsible for the influx (āsrava) of the karmic matter into the soul. Actuated by passions (kaÈāya) the soul takes in the particles of karmic matter; this is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul – saÉvara – and its subsequent separation from the soul – nirjarā – are two important steps in attaining the infallible, utterly pristine, senseindependent and infinitely blissful state of the soul, called liberation (mokÈa). rÙokFkZlw=k vkpk;Z mekLokeh fojfpr (vaxzsth O;k[;k Ïksr & vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4) Rs. 750/ISBN 978-81-932726-2-6 238 # ! Hard Bound ! Pages: lxiv + 341 ! Size: 17   24 cm ! Printed on 90 gsm white paper ! Published: 2019 Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain By: • Prakrit • Hindi • English 'Niyamasāra' by Ācārya Kundakunda (circa 1st century BC) is among the finest spiritual texts that we are able to lay our hands on in the present era. The treatise expounds, with authority, the nature of the soul (ātmā) from the real, transcendental point-of-view (niścayanaya). It expounds the essence of the objects of knowledge, and, by the word 'niyama', the path to liberation. 'Niyamasāra' is the Word of the Omniscient Lord. It has the power to bestow ineffable happiness of liberation that is utterly rid of attachment, without obstruction, eternal, and sense-independent. This happiness is attained by meditating on the perfect-soul-substance which is pristine, and endowed with four qualities of infinite-knowledge, imperishable, indestructible, and indivisible. Worthy men aspiring for supreme happiness who comprehend this Scripture without contradiction of the empirical (vyavahāra) and the transcendental (niścaya) points-of-view are able to adopt conduct that leads their souls to the desired goal. By concentrating on the pure (śuddha) and inseparable (abheda) 'Three Jewels' (ratnatraya), eternal happiness appertaining to the perfect-soul-substance is attained. 'Niyamasāra' discourses right exertion for the soul and its fruit, the supreme liberation. Rs. 600/ISBN 978-81-932726-3-3 – The Essence of Soul-adoration Ācārya Kundakunda's Niyamasāra (With Authentic Explanatory Notes) fu;elkj (izkekf.kd O;k[;k lfgr) vkpk;Z dqUndqUn fojfpr 239 # GUI D E T O T RANS L IT ERAT I ON *Devanāgarī IAST v a vk ā b i bZ ī m u mQ ū , e ,s ai vks o vkS au Í Ã va É v% Í d ka [k kha x ga ?k gha Ä ôa p ca N cha t ja > jha ×k ða Devanāgarī IAST V Ça B Çha M ça < çha .k õa r ta Fk tha n da èk dha u na i pa iQ pha c ba Hk bha e ma ; ya j ra Devanāgarī IAST y la o va 'k śa "k Èa l sa *IAST: International Alphabet of Sanskrit Transliteration AE Ò g ha {k kÈa =k tra K jða J śra 240 vkRekuq'kkluĀtmānuśāsana # # fodYi Vikalp Printers blh ckr dks vaxzsth esa dgk gS& 'Democracy is of the people, by the people, for the people.' blls Li"V gksrk gS fd vkRekuq'kklu iztkra=k dk lkj gSA gj leL;k dk lekèkku vkRekuq'kklu gSA Lo;a dk] Lo;a ij fu;a=k.k] Lo;a dh mUufr dk dkj.k gSA bl izdkj ;g vkRekuq'kklu xzUFk lkekU; n`"Vkar ds ekè;e ls eks{k izkfIr dk Js"B mnkgj.k izLrqr djus esa l{ke gSA Lo;a vkRek dk Lo;a ij vuq'kklu dk lkj izdV djrk gSA tSu èkeZ dk lkj iztkra=k gS] tks Hkxoku~ egkohj Lokeh ds ukukth jktk psVd }kjk oS'kkyh x.kra=k ls izkjEHk fd;k FkkA vkt fo'kky Hkkjr ns'k dk iztkra=k mlh dk mnkgj.k gSA vU; vusd ns'k Hkh blh iztkra=k dks thoar dj jgs gSaA ;gk¡ iztk 'kCn dk vFkZ  vkRek* gS vkSj ra=k 'kCn dk vFkZ  vuq'kklu* gS_ vFkkZr~ vkRek dks] vkRek ls] vkRek ds fy, fd;k tkus okyk vuq'kklu iztkra=k vkRekuq'kklu gSA vkRekuq'kklu xzUFk dk liQy lEiknu vkSj izdk'ku dk dk;Z Jh fot; dqekj tSu (nsgjknwu) us fd;k gS_ buds }kjk fd, x, bl eguh; dk;Z ds fy, esjk eaxy vk'khokZn gSA vkpk;Z 108 Jqrlkxj eqfuubZ fnYyh] flrEcj 2019 eÄ~{kq eks{ka lqlE;DRolR;adkjLolkRÑre~ A Kkupkfj=klkdY;ewY;su Lodjs dq# AA234AA vFkZ & gs HkO;! rw fueZy lE;XnÀkZu&:i C;kuk nsdj vius vk/hu fd;s gq, eks{k dks lE;XKku vkSj lE;d~pkfj=k&:i iwjk ewY; nsdj 'kh?kz gh vius gkFk esa dj ysA & vkpk;Z xq.kHkae] ^vkRekuq'kklu*