Aatmanushasan

Author(s): Vijay K Jain
Publisher: Vikalp Printers
Catalog link: https://jainqq.org/explore/034449/1

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Acarya Gunabhadra's Atmanusasana - Precept on the Soul AcArya guNabhadra viracita AtmAnuzAsana mAtmAraka niyatavasukhenajAtametatvayA artha he jIvasyAgrahambAsamavi|supakainna / 10 yikAhAyalakara yAmughanAhItahalagaMdharatI prItisaravIjavAdI pArabadadhAra karirAjA sabimAranemanattikariyamakarele maramANijyakarmakarivanAma rasamuimeMnaTakaidI jAnatecirakAlayekarakare sohAyabAyatUvAnarenabinela hu~dai mAbimate jIyAcA modIghANImAnArUpajAyahanAkA nigrahI dimupadevanAkarimupanAhIyadatanajAnyottama vAparIzramakati jAvArtha grahastAnamannisinasikRSivANijyaeIvayasIsaba'padAI namughanAhIyasIkA nIpragaTavidanijarihIyavida sadAhakaptakugrAmavAsa kriyAkIhInatAmAbhanayasvacakrapazya kramAdimAIttikAlayamArebAgadhArIAjIvikA nimittanapanika basomapani kIsevAmAhAkaSTakArITe jIvakAmArthajIvahI garabyApArakaiArthivyAdhorImA inimaMjihAna bahijAba sokabaka jihAjahIhabajAyahI aramAyAgaMjIravanamAna hai ina vakAhAnika nAnAMprakArakaziniyahikazmiTomAkanara mAliyAzIdharanebAkarata karatemmatibadavinadAyada anyatrayImAnakaipravimidAya rAdhInahIhi zma upAyanitamuSacA mobAsnUrana meM teladaredI vimaleMjIyA cadihai yahabiparItibuddhijimAnAruyaghoTAgrahasananAdita napAda yAkaritakaba 10 panavAyA pazyAkiniyaImumakisanatakamajAnadhanAtanamawdwa mAMgakakimupakApAyasetIpadI ziniyAtrAnipradadi sAu~pakSapAda sIyanajAtivANIviparIvizArIricha sakulAnunaadamyA bannadhAnAnanaM hakinityamubAyopinAdinako mAtrA pamAnirikanakAmanImAdivastunika niyamanI nAnAnimukammara nApakAnivAdhikamarthimAyakazviAsakIchAyAmAcyadizAkavighAmakAmAnApana miTanAvArtha bosakIchAyAnAthadArInodIviprakAradibAsamAyamimikaritI vinivAsanamahAyajAya paravejakAjAnikamanIpracitItatkAlacArIprasidanA yanyAdIviSayakAmavanadAyAnoinakaupArjanamadhavAbiyotimapaTAmudAya haimaTAnamAriyAkulenayA vidarapada mAraparanavabipanarakanimodikozAtadIya tyaviSayasabethAmuyakArInAhI masArI jIvavidhakadhinAmamA nAnikAra jamvAkanakakAminImAdibastu nikAmapAninusajIdAyarATa mana svamAnamupanArdayinavanavadAIdayAmAravimughakATekA yAsaMmAra kI mAyAvI kAkIkhAyAsamAnadabatyAgpanAMdIzaniva jImpadamAgakadakidaivIpratikA kainumApramubamAnanayAmAsTiravAdI mAyadabAtadaSTAMtakarikahataka divasa Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN

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Acarya Gunabhadra's Atmanusasana - Precept on the Soul AcArya guNabhadra viracita AtmAnuzAsana

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Acarya Gunabhadra's Atmanusasana - Precept on the Soul AcArya guNabhadra viracita AtmAnuzAsana Divine Blessings: Acarya 108 Vidyananda Muni Vijay K. Jain vikalpa

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Front cover: w ww kkaavaalym kaalai edia paacaangknnngkllai vaangnnnkkaakvaaknnn . Handwritten sacred-text 'Atmanusasana', with commentary by Pt. Todarmal (18-19 century, Vikrama-samvat), available in the library of the Digambar Jain Mandir, Jhanda Bazar, Dehradun. WS BORG COM nan PIC: VUAY K. JAIN vngkll yaary pttttinnnm kaavaipaapriyvnnnaak Acarya Gunabhadra's Atmanusasana - Precept on the Soul Vijay K. Jain 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/ Published, in the year 2019, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 WhatsApp: 9412057845, 9760068668 Printed at: Vikalp Printers, Dehradun (VI)

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DIVINE BLESSINGS maMgala AzIrvAda - parama pUjya siddhAntacakravartI zvetapicchAcArya 108 zrI vidyAnanda jI munirAja saMkalpyaM kalpavRkSasya cintyaM cintAmaNerapi / asaMkalpyamasaMcintyaM phalaM dharmAdavApyate // 22 // - AcArya guNabhadra, 'AtmAnuzAsana' artha - kalpavRkSa kA phala prArthanA karane para prApta hotA hai aura cintAmaNi kA phala kAmanA karane para prApta hotA hai| parantu dharma kA phala binA prArthanA aura binA kAmanA ke hI prApta hotA hai| 'AtmAnuzAsana' meM aise hI aneka mahattvapUrNa zloka Aye haiM jinhoMne dUra taka apanA prabhAva chor3A hai| jaise ki isa zloka kA hindI anuvAda paM. bhUdaradAsa jI ne kiyA aura vaha (VII)

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Atmanusasana vizvavikhyAta ho gayA - jA~ce sura-taru deya sukha, cintata cintAraina / bina jA~ce bina cintaye, dharma sakala sukha daina // 29 agasta, 2019 kundakunda bhAratI, naI dillI isa prakAra 'AtmAnuzAsana' jJAna aura vairAgya kA adbhuta grantha hai| dharmAnurAgI zrI vijaya kumAra jaina, deharAdUna, ne isa grantharAja kA sampAdana aura prakAzana karake jinavANI kI sevA kA mahAn kArya kiyA hai| ve nirantara hI aisI zrutArAdhanA meM lage rahate haiN| merA unako maMgala AzIrvAda hai| zubhAzIrvAda *** AtmAnuzAsana (VIII) paM. bhUdaradAsa, 'bAraha bhAvanA ' AcArya vidyAnanda muni

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Acarya Gunabhadra's Atmanusasana - Precept on the Soul maMgala AzIrvAda AcAryazrI vidyAnanda jI munirAja FOREWORD - DR. CHAKRAVARTHI NAINAR DEVAKUMAR PREFACE - CONTENTS ACKNOWLEDGMENT VIJAY K. JAIN - BIOGRAPHICAL NOTE VERSES 1-270 INDEX OF VERSES GUIDE TO TRANSLITERATION *** (IX) PAGE (V) (VIII) (XVI) (XLII) (XLV) 3-222 223 240

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FOREWORD By Dr. Chakravarthi Nainar DEVAKUMAR RSabho nAbhisUnUryo bhUyAtsa bhavikAya vaH / yajjJAnasarasi vizvaM sarojamiva bhAsate // 27 // May the first Tirthankara, Lord Rsabha, the divine son of Nabhi, in whose ocean of knowledge the universe floats like a lotus, guide us! The English rendition of the handbook of Self-discipline or Atmanusasana in Sanskrit by the venerable Acarya Sri 108 Gunabhadra 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 Tirthankaras and propagated by the 1459 Ganadharas in the present Kalpa cycle has been preserved and propagated by several srutadharas since then. While doing so, the venerable srutadharas 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 agamas would reveal the rich diversity of styles and formats such as Sutras, 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 Manipravala wherein a mix of two languages is used. For example, Sri Dhavala (see Preface to know more about this agama) used Manipravala comprising Prakrit and Sanskrit. So, in a sense, the present book at hand is in Manipravala style employing three languages! Thus a series of religious texts appeared congaing the suffix 'anusasana' including Atmanusasana, Tatvanusasana, Vidyanusasana, and Yuktyanusasana. 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 (X)

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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): sukhI sukhamihAnyatra duHkhI duHkhaM samaznute / sukhaM sakalasaMnyAso duHkhaM tasya viparyayaH // 187 // The Sanskrit commentator, venerable Acarya Prabhacandra succinctly captures the supreme intent and contents of the book as means to moksa or liberation from miseries, as well as ways to enhance nobility, knowledge free from delusions to become the Being: mokSopAyamanalpapuNyamamalajJAnodayaM nirmalaM bhavyArthaM paramaM prabhendukRtinA vyaktaiH prasannaiH padaiH / vyAkhyAnaM varamAtmazAsanamidaM vyAmohavicchedataH sUktArtheSu kRtAdarairaharahazcetasyalaM cintyatAm // The venerable author, without forgetting his promise, concludes that the verses containing words chosen from the ocean of agama would inspire the readers with 'eureka' moments in order to rise above the miseries to reach the zenith of the universe (verse 268). Atmanusasana is poetic in many ways. The venerable Acarya Sri has employed 15 types of chanda or metres in Sanskrit thus enhancing the literary richness of the book. The prominent chanda are anusthubh (100 verses), Sardulavikridita (60 verses), Arya (26 verses), Vasantatilaka (25 verses), Shikharani (16 verses) and Harini (12 verses). Many verses exemplify his flair for epic style of composition which he has abundantly revealed in his epics, Uttarapurana and Jinadatta Carita. Many of his verses remind the immortal verses in the most famous Yogaraja Bhartrahari's Satakatraya. His trademark style is the rhyming of the words. Some examples can be seen in verse 57 (nidramabhadram), verse 59 (urtha ma krtha); many such twins appear in verse 61 (dehena gehena), verse 62 (pasyatam nasyati), verse 69 (kaye koyam), verse 89 (hitam vahitam and vane yauvane), verse 99 (urddha grddhya), verse 179 (bandhasca manthavat), verse 217 (hatim mahatim), verse 224 (tate nikate), and verse 268 (racitam ucitam). He is also known for his punch (XI)

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Atmanusasana AtmAnuzAsana lines which are mostly reminiscent of the famous Tamil book Tirukkural. 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: bhAvayAmi bhavAvarte bhAvanAH prAgabhAvitAH / bhAvaye bhAvitA neti bhavAbhAvAya bhAvanAH // 238 // 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: mAmanyamanyaM mAM matvA bhrAnto bhrAntau bhavArNave / nAnyo'hamahamevAhamanyo'nyo'hamasti na // 243 // To complement this concept, the famous example employing 'ksira-nira bhedajnana' 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 (niti). 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 Acarya Sri 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 The supremeness of dharma () Verses 15, 16, 18-22, 25, 26, 46, 95, 96 and 149 (13 verses) (XII)

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Hymns on noble saints (munidharma) Physical body (zarIra ) is not syat yourself! The definition and scope of true happiness (sukha) Beware of the dreaded disease called greed (tRSNA) Abhor sadness (duHkha) Karma (4) and other philosophical thoughts Major topic Dos for all Don'ts for all (see also Table-1, noting the illeffects of greed, sadness and attachment to the physical body) Foreword 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) 54, 59, 60, 63, 69-72, 80, 82-84, 86, 88, 98, 195-196, 199-203, 206, 208-211, 254 and 258 (29 verses) 38, 44, 46, 186, 187, 193 and 256-259 (10 verses) 36, 50-51, 53, 55-58, 85, 87, 131, 155-157, 191-192, 230, 233, 242, 249 and 252 (20 verses) 73-77, 90, 91, 99, 101, 104, 214, 216 and 217223 (19 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 162, 163, 169, 172-75, 177-181, 190, 204, 205, 235-237, 241, 243-247, 251, 253, 266 and 267 (28 verses) Verses 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) 24, 27, 30, 34, 35, 37, 39, 45, 49, 51, 93, 100, 124, 140, 150, 216-223 and 228 (24 verses) (XIII)

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Atmanusasana AtmAnuzAsana 152, 158-161, 166, 167, 189, 198 and 250 (10 verses) Don'ts particularly for the saints (see also the precautions listed under Table-1) Standards urged in education, books, Muni sangha, etc. 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 Acarya Sri Gunabhadra 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' (u) in order to become teachers par excellence are as relevant today as they were in his times: prAjJaH prAptasamastazAstrahRdayaH pravyaktalokasthitiH prAstAzaH pratibhAparaH prazamavAn prAgeva dRSTottaraH / prAyaH praznasahaH prabhuH paramanohArI parAnindayA brUyAddharmakathAM gaNI guNanidhiH praspaSTamiSTAkSaraH // 5 // 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 agama in the Muni sangha. He was compassionate to guide the saints in leading fruitful sadhana (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)

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Foreword 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 kalpavrksa and cintamani 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! viratiratulA zAstre cintA tathA karuNA parA matirapi sadaikAntadhvAntaprapaJcavibhedinI / anazanatapazcaryA cAnte yathoktavidhAnato bhavati mahatAM nAlpasyedaM phalaM tapaso vidheH // 68 // When one breaks free from the shackles of the karmic Law, then one becomes liberated! The logic is provided in verse 163: jIvitAzA dhanAzA ca yeSAM teSAM vidhirvidhiH / kiM karoti vidhisteSAM yeSAmAzA nirAzatA // 163 // 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): mohabIjAdratidveSau bIjAnmUlAGkurAviva / tasmAjjJAnAgninA dAhyaM tadetau nirdidhikSuNA // 182 // (XV)

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Atmanusasana AtmAnuzAsana 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. Sivarya's Bhagavati Aradhana, gatha 993-1002. Eulogies of the Supreme Path Three verses (224-26) stand out in depicting the graph of atmanusasana or the path to self-realization. The pious author Shri Vijay K. Jain has captured the essences of these hymns in his Preface too. Carrying Forward as a Torch-bearer It is an established practice of Jaina acaryas to carry forward the tradition of the agama by referring to as well as by internalizing the ideas and words of the earlier scriptures in their works. The venerable Acarya Gunabhadra 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 Siddhantasastri (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 Atmanusasana matching with those of earlier scriptures From 'Atmanusasana' Corresponding reference in earlier works Verse 195 Rev. Acarya Kundakunda's Pancastikaya, gatha 128-30. Verses 99 and 217 Rev. Acarya Kundakunda's Bhava Pahuda, gatha 44 and 40, respectively. (XVI)

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Verses 110, 161, 167 and 193 Verses 89 and 90 Verses 88-89 and 126-136 Verse 58 Verse 107 Verses 171-172 and 173 Verses 45, 50, 110, 175 and 178-179 Verses 182, 239-240 Rev. Acarya Kundakunda's Mokkha Pahuda, gatha 12, 20, 78 and 5, respectively. Foreword 1. Rev. Acarya Kundakunda's Bhava Pahuda, gatha 41. 2. Rev. Yativrasabha's Tiloyapannatti, 4: 626. Rev. Sivarya's Bhagavati Aradhana, gatha 1022-25 and 938-90, respectively. Rev. Acarya Samantabhadra's Svayambhustotra, verse 34. Rev. Acarya Samantabhadra's Yuktyanusasana, verse 6. Rev. Acarya Samantabhadra's Aptamimamsa, verses no. 14-16; 57-60 and 37-54, respectively. Rev. Acarya Umasvami's Tattvarthasutra, 5:29-30. Pujyapada Devanandi's Istopadesa, verses 16, 30, 26, 23 and 11. Pujyapada Devanandi's Samadhitantra verse 43. Pujyapada Devanandi's Samadhitantra verses 39 and 83-84. As mentioned earlier, his work was also influenced by Yogaraja Bhartrahari's Satakatraya. 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 Sasanam! Ananta caturdasi, 13 September, 2019, New Delhi *** (XVII)

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PREFACE Acarya Gunabhadra Great austerities (tapa) result in great accomplishments (rddhi). How else could the master-ascetics of the distant past-purvacarya - 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 Acarya Virasena, the composer of Dhavala? Acarya Virasena had several worthy disciples, notable among them being Acarya Jinasena, the author of Adipurana, and Acarya Dasaratha. Acarya Gunabhadra, the author of Atmanusasana, was the worthy disciple of both of them. Each verse (gatha, sloka) 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 (vansa) could accomplish, without any appurtenances, in their lifetime, a millennium ago. Read this marvellous piece of information:* ...Gunabhadra along with his grand-teacher Virasena 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, Dhavala, Jayadhavala and Mahapurana, which were too big and profound to be completed in one span of life by any one individual. ...Virasena had two pupils, Jinasena and Dasaratha, both of whom are claimed by Gunabhadra as his Gurus. ...After completing the Dhavala commentary on the Satkhandagama in 72 thousand granthagras* in 816 A.D., Virasena took up the Excerpted, in pieces, from A.N. Upadhye and H.L. Jain (1980), 'Introduction' to "Gunabhadra's Atmanusasana", p. 7-8; italicization, and insertion of footnotes and diacritical marks are due to me * Verses - gatha or sloka (XVIII)

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Preface Jayadhavala commentary on the Kasayapahuda, 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 Mahapurana which gives in a stylistic manner the account of 63 Salaka-purusa*. It is not only a systematic exposition of Jaina traditional lore and principles but also an exquisite specimen of Sanskrit Kavya, rich in exuberant descriptions and full of poetic embellishments, both of sense and sound. After composing some 12 thousand slokas of the Mahapurana, Jinasena perhaps passed away; and the work was completed by Gunabhadra by composing about 8 thousand slokas more. The Adipurana, of which the major portion was composed by Jinasena, contains the biography of the first Tirthankara and the first Cakravarti; and the Uttara-purana of Gunabhadra deals with the lives of remaining Tirthankaras and other Salaka-purusa. Gunabhadra completed the Mahapurana some time before 897 A.D. This was the year when Lokasena consecrated it, and perhaps Gunabhadra was no more by that time. The Atmanusasana, 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. Two additional well-reseached excerpts are given below for ascertaining the time of Acarya Gunabhadra: guNabhadrAcArya kI Ayu yadi guru jinasena ke svargavAsa ke samaya 25 varSa kI mAna lI jAye to ve zakasaMvat 740 ke lagabhaga utpanna hue hoMge, aisA anumAna kiyA jA sakatA hai parantu uttarapurANa kaba samApta huA tathA guNabhadrAcArya kaba taka dharAdhAma para jIvita rahe yaha nirNaya karanA kaThina kArya hai| yallahi - GT. Ymisie J HIECTER (2015), AcArya jinasena viracita AdipurANa, pR. 21 * Sixty-three Salaka-purusa comprise 24 Tirthankara, 12 cakravarti, 9 balabhadra, 9 narayana and 9 pratinarayana. (XIX)

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Atmanusasana AtmAnuzAsana Assuming that Acarya Gunabhadra would have been twenty-five when Acarya Jinasena passed away, it can be conjectured that he (Acarya Gunabhadra) must have been born around saka-samvat* 740. However, it is diffcult to determine the year when the Uttarapurana got completed and, therfore, the year till Acarya Gunabhadra existed on this earth. isa prakAra guNabhadrAcArya kA samaya za. saM. ke anusAra 8 vIM zatAbdI kA uttarArdha nizcita hotA hai| CH - aicies fH GIAT (1980), AcArya guNabhadra viracita AtmAnuzAsanam, pR. 19 This establishes the latter-half of the eighth-century, Saka-samvat, as the time of Acarya Gunabhadra. I make obeisance humble at the Most Worshipful feet of Acarya Virasena, Acarya Jinasena and Acarya Gunabhadra. Acarya Gunabhadra's Atmanusasana Acarya Gunabhadra, 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. Atmanusasana is truly remarkable for its poetry and meaning. * Two calendars have traditionally been used in the Indian system: the Saka-samvat calendar and the Vikrama-samvat calendar. The Saka-samvat calendar is approximately 78 years behind (in count) of the solar Gregorian calendar. Thus, year 1922 Saka-samvat corresponds to 2000 CE. (Year 2019 CE corresponds to Saka-samvat 1941). The Vikrama-samvat calendar is approximately 57 years ahead (in count) of the solar Gregorian calendar. Thus, year 2057 Vikrama-samvat corresponds to 2000 CE. (Year 2019 CE corresponds to Vikrama-samvat 2076). (XX)

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Preface Acarya Gunabhadra's Atmanusasana 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 Atmanusasana, or 'Precept on the Soul' is, therefore, appropriate. It employs fifteen kinds of poetic metres (chandarhythmic patterns) typical to Sanskrit prosody. The most widely used metre in the book is anusthubh (it has a total of 32 syllable with four parts of 8-syllable each); verse 4 is an example of this metre. The Essence of Atmanusasana - Precept on the Soul At the outset, Acarya Gunabhadra 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 Acarya 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 (papa) begets suffering and merit (dharma, punya) 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 (Apta), rid of (the eighteen) imperfections and the source of all that is beneficial. (verse 9) Right faith (samyagdarsana) 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 (aradhana). It is of two, three or ten kinds, as detailed. (verses 10-14). Without right faith (samyagdarsana), calmness (sama), knowledge (jnana), conduct (caritra) and austerity (tapa) do not have much value. (verse 15) (XXI)

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Atmanusasana AtmAnuzAsana Adoration (aradahana) of right faith (samyagdarsana) is the gentle remedy for those suffering from the disease of wrong-belief (mithyatva) and unable to discriminate between what is good and what is bad. (verse 16) Delusion-fever results in severe lust (trsna) 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 (karya). 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 (papa), previously accumulated and fresh, and accumulate merit (punya). Out of delusion (moha), do not wipe out dharma while indulging in sense-pleasures. Dharma can be pursued through the mind (mana), the body (kaya) and the speech (vacana), and, in each case, by doing (krta), causing it done (karita) and approval (anumodana). This world is safe only in presence of dharma. (verses 21-26) There is no demerit (papa) in mere sensual enjoyment, but there is demerit in initiation (arambha) of activities resulting in injury (himsa), etc., thereby destroying dharma that promotes non-injury (ahimsa). 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 (punya). Ownfate (daiva) is the only protection, self-effort (purusartha) is futile. (verses 30-32) (XXII)

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Preface Worthy saints who have vanquished delusion (moha) and are disciples of ancient-preceptors (parvacarya) 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 (punya). 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' (cakravarti) 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 (papa). (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)

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Atmanusasana AtmAnuzAsana 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 (raga) and aversion (dvesa). 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 mental- and 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)

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Preface 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) 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) 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) By no means can the body be protected from destruction; insistence on protecting it is futile. Through these essentially perishable age (ayuh) and body (kaya), 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 (Brahma or karmas) nor the king-of-kings (cakravarti) are able to secure the human beings. With completion of the age-karma (ayuh), 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)

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Atmanusasana AtmAnuzAsana (happiness), and a dreadful door that leads to miseries of the infernal regions. Do not get attracted to the female-body. (verse 80) The human mode (paryaya) 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 (samyagdarsana), 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 (XXVI)

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Preface attempt to burn down his sensual-desires by the fire of austerities. (verses 100-101) 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 (daya or ahimsa), self-restraint (indriyadamana or samyama), renunciation (dana or parigrahatyaga), and meditation (dhyana). (verses 105-107) On acquisition of the discriminatory-knowledge (vivekajnana), 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' (paramatma) - the lord of the three worlds. (verses 108-110) The human mode-of-existence - manusya paryaya - 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' (paramatma) 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 (XXVII)

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Atmanusasana AtmAnuzAsana excellent fruit of merit (punya) through austerities. Due to indifference to worldly existence - vairagya - he goes on to perform austerities, while protecting his body, for a very long time. (verses 115-116) The ascetic's discriminating knowledge Gjnana) prevents him from getting rid of the body, a source of afflictions. Even great men had to endure afflictions due to the body. Adinatha Tirthankara 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 (jnana), 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 (asubha, marked by asamyama) to auspicious (subha, marked by samyama) and finally, void of all karmic dirt, to pure (suddha). 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 'drstivisa' 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 (XXVIII)

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Preface 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) 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 (samyagdarsana), the cause of merit, and abandon wrong faith (mithyadarsana), the cause of demerit. You will then be equipped with right conduct (samyakcaritra), 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 (acarya) 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) (XXIX)

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Atmanusasana AtmAnuzAsana 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 (samyagdarsana), 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 (cakravarti) for the sake of austerities (tapa) reaches the highest level of adoration. (verses 161-164) There is no wonder if the king-of-kings (cakravarti) 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)

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Preface subsequently due to attraction for sense-pleasures are lowly men who first drink nectar but vomit it subsequently. (verses 165-168) 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 (utpada), destruction (vyaya), and permanence (dhrauvya). (verses 171-172) The substance - soul or non-soul- exhibits neither absolute permanence (nityatva) nor absolute transience (anityatva). Also, the substance exhibits neither absolute cognition (jnana, bodha) nor absolute nonexistence (abhava). 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 (raga) and aversion (dvesa), should meditate on the nature of the substances as these actually are. Due to attachment (raga) and aversion (dvesa) the soul continues to get bound with new karmas and its journey in the world-ocean continues. (verses 176-179) (XXXI)

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Atmanusasana AtmAnuzAsana Association (praurtti) and dissociation (nivrtti) out of attachment (raga) and aversion (dvesa) result in soul's bondage; association (pravrtti) and dissociation (niurtti) out of knowledge of the reality result in liberation (moksa). Aversion to virtues and attachment to evils cause demerit (papa). Attachment to virtues and aversion to evils cause merit (punya). Rid of both, attachment and aversion, the soul is freed from merit as well as demerit; this is the cause of stoppage (samvara) and shedding (nirjara) of karmas. (verses 180-181) Delusion (moha) produces attachment (raga) and aversion (dvesa). Burn down the seed of delusion (moha) by the fire of knowledge (nana). 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)

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Preface Leave the conduct that makes you a vicious-soul (an extroverted-soul - bahiratma). Adopt the conduct that makes you a righteous-soul (an introverted-soul - antaratma). 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 (paramatma), 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)

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Atmanusasana AtmAnuzAsana 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 (kasaya), 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 (kasaya). 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)

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Preface 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 (samkalpa) 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 (samyagdarsana, samyagjnana and samyakcaritra) 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 (picchi) and the water-pot (kamandalu). 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 (raga), though possessed of knowledge (jnana) and conduct (caritra), 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 (samyagdarsana), the ascetic has booked liberation. By paying the balance amount in form of right knowledge (samyagjnana) and right (XXXV)

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Atmanusasana AtmAnuzAsana conduct (samyakcaritra), he can take its possession. (verses 233-234) 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 should contemplate dissociation. When no objects that need dissociation remain, one contemplates neither association nor dissociation. Presence of attachment (raga) and aversion (dvesa) constitutes association (pravrtti), and absence of attachment and aversion constitutes dissociation (nivrtti). 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 (subha), merit (punya), and happiness (sukha) - are beneficial for the soul and worth accepting. These three - inauspicious (asubha), demerit (papa), and misery (duhkha) - 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 (suddha) nature, and reaches ultimately the supreme state of liberation. (verses 238-240) The bondage of the soul is caused by influx (asrava) of the karmic matter, auspicious and inauspicious, due to the activities of the mind, the speech, and the body. Influx (asrava) is caused by passions (kasaya), like anger (krodha). Passions, like anger, are caused by negligence (pramada). Negligence is caused by vowlessness (avirati) which results from wrongbelief. The same soul in (karmic) bondage, in a particular mode (paryaya) and on attainment of a favourable-time (kalalabdhi), observes these - right faith (samyagdarsana), vows (vrata), non-negligence (apramada), destruction of passions (kasaya), and curbing of activity (yoga) - sequentially, and finally gets liberated. (verse 241) 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 (moksa), 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)

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Preface 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) 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 'yogi', 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 (raga) and aversion (duesa) 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 yogi 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) 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)

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Atmanusasana AtmAnuzAsana accumulated and grown since beginningless time, become sublime. (verses 254-255) Rid of attachment (raga) and aversion (duesa), 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 'palyankasana' 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 (punya) and demerit (papa) and leaving behind the demon of worldly occupations and possessions, gets established in pure-cognition (suddhopayoga) 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 (raga) and aversion (duesa), his past karmas fall off and fresh karmas do not bind him. Equipped thus with stoppage (samvara) and dissociation (nirjara) of karmas, the perfect and pristine knowledge - omniscience (XXXVIII)

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Preface (kevalajnana)-enters its dwelling, his body. He shines forth, illuminating the self and the others. (verses 263-264) While the doctrines of the others have imagined liberation (of the soul) as absolute non-existence (sunya), the Jaina Doctrine has expounded liberation as absolute absence of auspicious (subha) and inauspicious (asubha) dispositions due to attachment (raga) and aversion (duesa) in the soul. Happiness and knowledge are the soul's own-nature (svabhava). When rid of all karmic dirt, it naturally moves upward till the top of the universe, and remains steady forever atop the 'Siddha sila'. The liberated soul is endowed with self-dependent bliss. (verses 265-267) This composition, 'Atmanusasana', by Acarya Gunabhadra, detailing the four adorations (aradhana) of right faith (samyagdarsana), right knowledge (samyagjnana), right conduct (samyakcaritra) 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 Laksmi of liberation. May Lord Rsabha Deva bring them propitiousness! (verses 268-270) = Help from the earlier works 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 Prabhacandra who is believed to have also written commentaries on Acarya Pujyapada's Samadhitantra and Acarya Samantabhadra's Ratnakarandaka-sravakacara. His time is stated to be between the thirteenth and the fourteenth century, Vikrama-samvat.* Muni Pranamyasagara (2017), worthy disciple of Acarya Vidyasagara, has written a comprehensive treatise on Atmanusasana with an * See Pt. Balchandra Siddhantasastri (1980), 'Introduction' to "Gunabhadra's Atmanusasana", p. 28 (XXXIX)

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Atmanusasana AtmAnuzAsana independent commentary, called the 'Svasti-tika', in Sanskrit, and the literal-meaning (anvayartha) as well as the general-meaning (artha, bhavartha), 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. Siddhantacarya Pt. Phoolchandra Sastri (1983) edited and published the then popular commentary on Atmanusasana by Pt. Todarmal, who lived during the eighteenth-nineteenth century, Vikrama-samvat. The language is 'Dhudhari', a regional offshoot of the Hindi language. Dr. Chetanprakash Patni (1988) has brought out Pt. Todarmal's commentary in proper Hindi language. Pt. Vanshidhar Sastri (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. Aryika Abhayamati Mataji (1990) has translated the Sanskrit verses of Atmanusasana into Hindi verses and also provided the meaning of each verse. Pt. Balchandra Siddhantasastri (1980), with help from learned and renowned scholars Dr. A.N. Upadhye and Dr. H.L. Jain, produced a masterpiece publication on Atmanusasana. This contains, besides the Sanskrit commentary of Prabhacandra, the meaning (not the literalmeaning - anvayartha), 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. Rai Bahadura 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 Brahmacari Sital Prasada, an excellent translation in English, along with the original Sanskrit verses of Atmanusasana. 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. (XL)

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Preface Divine Blessings of acarya Vidyananda (AcArya vidyAnanda ) On 7th August, 2019, I went to Kundkund Bharti, New Delhi, to present the manuscript of Atmanusasana to Acarya Vidyananda. A digambara ascetic (nirgrantha muni) for the last fifty-five-plus years, Acarya Vidyananda (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 (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra). 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 (raga) and aversion (duesa). Acarya Vidyananda 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 Acarya Vidyananda. acarya srutasagara (AcArya zrutasAgara ) - my silent guide O Acarya Srutasagara! True to your name, you are an ocean of the scriptural knowledge. Equally importantly, you follow assiduously the rules of conduct (caritra) 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 'Atmanusasana'. 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 (agama). Your assertion that you had studied this text years ago and it has impacted your life immensely made me feel extremely good. 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. (XLI)

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Atmanusasana AtmAnuzAsana Your behind-the-scenes effort in getting the Divine Blessings of Acarya Vidyananda is the result of your deep devotion to the Scripture. I bow to you, Acarya Srutasagara. Bless me so that I am able to attain selfknowledge, the supreme light within that destroys the darkness of ignorance. 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 (svadhyaya) of the Holy Scripture - an internal-austerity (abhyantara tapa). Acarya Umasvami, in Tattvarthasutra, has delineated five subdivisions of svadhyaya: vAcanApRcchanAnuprekSA'mnAyadharmopadezAH // 9-25 // The five subdivisions of study - svadhyaya - are: teaching - vacana, questioning - prcchana, reflection - anupreksa, recitation - amnaya, and preaching - dharmopadesa. Vacana 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 prcchana. Contemplation on the knowledge acquired is anupreksa. Amnaya is repeating the text again and again with correct pronunciation. Dharmopadesa is narrating moral stories, etc., for the benefit of suitable recipients. Dr. Devakumar is engaged in all of these, in letter and in spirit. 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. 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. (XLII)

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Preface Dr. Veer Sagar Jain - the scholar with selfless dedication Dr. Veer Sagar Jain, Professor of Jaina Philosophy (Jaina Darsana) 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. 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. Acarya Gunabhadra avers, in the beginning of 'Atmanusasana', 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 (mithyatva), the exposition has been bitter, hard-hitting and frightening. Fortunately, the potent remedy of adoration (aradahana) of right faith (samyagdarsana) that Acarya Gunabhadra 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. So that the others too get relief from their suffering, I present this treatise in the hands of the potential (bhavya) readers. - Vijay K. Jain 20 September, 2019 Dehradun, India (XLIII)

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ACKNOWLEDGMENT 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 (purvacarya). Contribution of the following publications in preparation of the present volume is gratefully acknowledged: 1. graMthamAlA sampAdaka A. ne. upAdhye, hIrAlAla jaina tathA paM. kailAzacaMdra zAstrI, sampAdana paM. bAlacandra siddhAntazAstrI (1980), AcArya guNabhadra viracita AtmAnuzAsanam, jIvarAja jaina graMthamAlA, graMtha 11, jaina saMskRti saMrakSaka saMgha, solApura, tRtIya saMskaraNa. 2. svasti TIkA evaM hindI vyAkhyA muni praNamyasAgara (2017), AcArya guNabhadra svAmI viracita AtmAnuzAsana, AcArya akalaMka deva jaina vidyA zodhAlaya samiti, 109 zivAjI pArka, devAsa roDa, ujjaina - 476010, dvitIya saMskaraNa. 3. hindI TIkA paM. vaMzIdhara zAstrI (1916), bhagavadguNabhadrabhadantaviracita AtmAnuzAsana, jaina grantha ratnAkara kAryAlaya, hIrAbAga, bambaI. 4. bhASA vacanikA paM. ToDaramala, saMpAdana evaM bhASA-parivartana - DaoN. cetanaprakAza pATanI (1988), AcAryavarya zrI guNabhadrasvAmipraNIta AtmAnuzAsana, zrI digambara jaina samAja, mAroTha, nAgaura, rAjasthAna, dvitIya saMskaraNa. - 5. bhASA TIkAkAra paM ToDaramala, saMpAdana - siddhAntAcArya paM. phUlacandra zAstrI (1983), bhadaMta guNabhadrasUri viracita AtmAnuzAsana, zrI gaNeza varNI digambara jaina saMsthAna, nariyA, vArANasI - 5. 6. padyAnuvAda - AryikA abhayamatI mAtAjI (1990), AtmAnuzAsana padyAvalI, akhila bhAratIya digambara jaina mahAsabhA, naMdIzvara phlora mila, aizabAga, lakhanaU. 7. hindI - anuvAda va prakAzana - jJAnacandra jainI (vi. saM. 1954; 1897 I.), zrI AtmAnuzAsanagrantha zrImAn guNabhadrasvAmi viracita, bAbU jJAnacandra jainI mAlika digambara jaina dharmma pustakAlaya, purAnI anArakalI, lAhaura. 8. anuvAdaka - paricAyaka paM. jugalakizora mukhtAra 'yugavIra' (1951), zrImatsvAmisamantabhadrAcAryavarya-praNIta yuktyanuzAsana, vIra sevA mandira, sarasAvA, jilA sahAranapura, prathama saMskaraNa. 9. hindI anuvAda AryikA supArzvamatI mAtAjI, saMpAdana paM. zyAmasundaralAla zAstrI (1995), mahApaNDita AzAdhara sAgAradharmAmRtam, bhAratavarSIya anekAnta vidvata (XLIV) - -

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Acknowledgment pariSada, tRtIya saMskaraNa. 10. sampAdana-anuvAda - siddhAntAcArya paM. kailAzacandra zAstrI (2013), paNDitapravara AzAdhara viracita dharmAmRta (anagAra), bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, chaThavA~ saMskaraNa. 11. siddhAntAcArya paM. phUlacandra zAstrI (2010), AcArya pUjyapAda viracita sarvArthasiddhi, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 12. DaoN. pannAlAla jaina sAhityAcArya (2015), AcArya jinasena viracita AdipurANa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 13. sampAdana - nandalAla jaina (?), zrImad bhaTTAraka zubhacandra svAmI - zrI pAMDava purANa, jaina sAhitya sadana, zrI digambara jaina lAla mandirajI, dillI-110006. 14. Chakravarti Nayanar, A. (Prof.) (2009), "Acarya Kundakunda's Pancastikaya-Sara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 15. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden __Discourse", Vikalp Printers, Dehradun. 16. Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara", Vikalp Printers, Dehradun. 17. Jain, Vijay K. (2016), "Acarya Samantabhadra's Aptamimamsa (Devagamastotra)- Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 18. Jain, Vijay K. (2016), "Acarya Samantabhadra's Ratnakarandaka sravakacara - The Jewel-casket of Householder's Conduct", Vikalp Printers, Dehradun. 19. Jain, Vijay K. (2017), "Acarya Pujyapada's Samadhitantram - ___Supreme Meditation", Vikalp Printers, Dehradun. 20. Jain, Vijay K. (2018), "Acarya Kundakunda's Pravacanasara - __Essence of the Doctrine", Vikalp Printers, Dehradun. 21. Jain, Vijay K. (2018), "Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi", Vikalp Printers, Dehradun. (XLV)

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Atmanusasana AtmAnuzAsana 22. Jain, Vijay K. (2019), "Acarya Kundakunda's Niyamasara - 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)

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VIJAY K. JAIN - BIOGRAPHICAL NOTE 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. utan stof : in ufae (1994), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Acharya Umasvami's Tattvarthsutra - With Hindi and English Translation (2011), Vikalp Printers, Dehradun. Acharya Kundkund's Samayasara - With Hindi and English Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's Purusarthasiddhyupaya - With Hindi and English Translation (2012), Vikalp Printers, Dehradun. Acarya Nemichandra's Dravyasamgraha - With Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. Acarya Pujyapada's Istopadesa - The Golden Discourse (2014), Vikalp Printers, Dehradun. Acarya Samantabhadra's Svayambhustotra - Adoration of the Twenty-four Tirthankara (2015), Vikalp Printers, Dehradun. Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Acarya Pujyapada's Samadhitantram - Supreme Meditation (2017), Vikalp Printers, Dehradun. Acarya Kundakunda's Pravacanasara - Essence of the Doctrine (XLVII)

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Atmanusasana AtmAnuzAsana (2018), Vikalp Printers, Dehradun. Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi (2018), Vikalp Printers, Dehradun. Acarya Kundakunda's Niyamasara - The Essence of Soul adoration (With Authentic Explanatory Notes) (2019), Vikalp Printers, Dehradun. Acarya Gunabhadra's Atmanusasana - 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. (XLVIII)

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Namo siddhANaM namaH samyaktapase samyagdarzanAya namaH Namo Namo loe savva sAhUNaM | Namo arihatANa AiriyANaM Namo samyakacAritrAya namaH uvajjhAyANaM namaH samyagjJAnAya svayambhuve namastubhyaM // arhatsiddhAcAryopAdhyAyasarvasAdhubhyo namaH // Acarya Gunabhadra's Atmanusasana - Precept on the Soul AcArya guNabhadra viracita AtmAnuzAsana

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acarya Samantabhadra's Ratnakarandaka-sravakacara: vidyAvRttasya sambhUtisthitivRddhiphalodayAH / na santyasati samyaktve bIjAbhAve taroriva // 32 // artha - bIja ke abhAva meM vRkSa (ke abhAva ) kI taraha, samyagdarzana ke na hone para jJAna ora cAritra kI utpatti, sthiti, vRddhi aura phala kI udbhUti nahIM hotI hai| 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.

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* maMgalAcaraNa aura pratijJAvAkya * lakSmInivAsanilayaM vilInavilayaM nidhAya hRdi vIram / AtmAnuzAsanamahaM vakSye mokSAya bhavyAnAm // 1 // artha - jo vIra jinendra lakSmI ke nivAsa sthAna svarUpa haiM tathA jinakA pApa-mala (ghAtI-karma) naSTa ho cukA hai unheM hRdaya meM dhAraNa karake maiM bhavya jIvoM ko mokSa prApti ke nimittabhUta AtmAnuzAsana arthAt AtmasvarUpa kI zikSA dene vAle isa grantha ko khuuNgaa| INVOCATION Having established in my heart Lord Vira (the twentyfourth Tirthankara) - the abode of 'Laksmi* (supreme grandeur, splendour) and rid of the karmic dirt - I shall expound 'Atmanusasana' for the potential (bhavya) beings so that they may attain liberation (moksa). EXPLANATORY NOTE On destruction of the four inimical (ghati) karmas, the self-dependent 'svayambhu' soul of the 'Arhat' - the World Teacher - no longer depends on the five senses; it becomes atindriya. It is then characterized by infinite knowledge - kevalajnana (on destruction of the jnanavaraniya karma), infinite perception - kevaladarsana (on destruction of the darsanavaraniya karma), infinite faith or belief in the essential principles of the reality - ksayika-samyaktva (on * 'Laksmi' here refers to the Lord's internal splendour of omniscience, and external splendours like the heavenly Pavilion (samavasarana) and the divine-voice (divyadhvani). . . . . . . . . . . . . . . . .. . . . . . .

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Atmanusasana AtmAnuzAsana destruction of the mohaniya karma), and infinite power - anantavirya (on destruction of the antaraya karma). The own-nature (svabhava) of the soul is knowledge-bliss (jnanananda), 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 (ghati) karmas, the soul regains its own-nature of infinite knowledge-bliss (jnanananda). The supremely-auspicious-body (paramaudarika sarira) of the World Teacher or Lord Jina acquires the most splendid attributes, free from the eighteen imperfections. The eighteen imperfections are: hunger (ksudha), thirst (trsa), fear (bhaya), displeasure (rosa, krodha, arati), attachment (raga), delusion (moha), anxiety (cinta), old-age (zara), sickness (roga), death (mityu), perspiration (sveda), regret (kheda), pride (mada), liking (rati), astonishment (vismaya), sleep (nidra), rebirth (janma), and despondency or grief (visada, soka, udvega).* * see Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration, verse 1-6, p. 15-16. . . . .. ........ .

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Verses 2, 3 duHkhAdvibheSi nitarAmabhivAJchasi sukhamato'hamapyAtman / duHkhApahAri sukhakaramanuzAsmi tavAnumatameva // 2 // artha - he Atman! tU duHkha se atyaMta DaratA hai aura sukha kI icchA karatA hai, isaliye maiM bhI tere liye abhISTa usI tattva kA pratipAdana karatA hU~ jo ki tere du:kha ko naSTa karake sukha ko karane vAlA hai| 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. yadyapi kadAcidasmin vipAkamadhuraM tadAtvakaTu kiJcit / tvaM tasmAnmA bhaiSIryathAturo bheSajAdugrAt // 3 // artha - yadyapi isa (AtmAnuzAsana) meM pratipAdana kiyA jAne vAlA kucha samyagdarzanAdi kA upadeza kadAcit sunane meM athavA AcaraNa ke samaya meM thor3A sA kaTu (du:khadAyaka) pratIta ho sakatA hai, to bhI vaha pariNAma meM madhura (hitakAraka) hI hogaa| isaliye he Atman! jisa prakAra rogI tIkSNa (kar3avI) auSadhi se nahIM DaratA hai usI prakAra tU bhI usase DaranA nhiiN| 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.

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Atmanusasana janA ghanAzca vAcAlAH sulabhAH syurvRthotthitAH / durlabhA hyantarArdrAste jagadabhyujjihIrSavaH // 4 // artha - jinakA utthAna (utpatti aura prayatna) vyartha hai aise vAcAla manuSya aura megha donoM hI saralatA se prApta hote haiM / kintu jo bhItara se Ardra (dayAlu aura jala se pUrNa) hokara jagat kA uddhAra karanA cAhate haiM aise ve manuSya aura megha donoM hI durlabha haiN| AtmAnuzAsana Noisy (garrulous, vacala) men and (thundering) clouds, with no purposeful consequence, are common; only the moist (kind-hearted, ardra) men and (rain-bearing) clouds that benefit the world are rare. 6 prAjJaH prAptasamastazAstrahRdayaH pravyaktalokasthitiH prAstAzaH pratibhApara: : prazamavAn prAgeva dRSTottaraH / prAyaH praznasahaH prabhuH paramanohArI parAnindayA brUyAddharmakathAM gaNI guNanidhiH praspaSTamiSTAkSaraH // 5 // artha - jo trikAlavartI padArthoM ko viSaya karane vAlI prajJA se sahita hai, samasta zAstroM ke rahasya ko jAna cukA hai, lokavyavahAra se paricita hai, arthalAbha aura pUjA-pratiSThA Adi kI icchA se rahita hai, navIna-navIna kalpanA kI zaktirUpa athavA zIghra uttara dene kI yogyatArUpa utkRSTa pratibhA se sampanna hai, zAnta hai, prazna karane ke pUrva meM hI vaise prazna ke upasthita hone kI sambhAvanA se usake uttara ko dekha cukA hai, prAyaH aneka prakAra ke praznoM ke upasthita hone para unako sahana karanevAlA hai arthAt na to unase ghabar3AtA hai aura na uttejita hI hotA hai, zrotAoM ke ........

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Verses 5, 6 Upara prabhAva DAlane vAlA hai, unake (zrotAoM ke) mana ko AkarSita karane vAlA athavA unake manogata bhAva ko jAnane vAlA hai, tathA / uttamottama aneka guNoM kA sthAnabhUta hai; aisA saMgha kA svAmI AcArya dUsaroM kI nindA na karake spaSTa evaM madhura zabdoM meM dharmopadeza dene kA adhikArI hotA hai| 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. zrutamavikalaM zuddhA vRttiH parapratibodhane pariNatirurUdyogo mArgapravartanasadvidhau / budhanutiranutseko lokajJatA mRdutA'spRhA yatipatiguNA yasminnanye ca so'stu guruH satAm // 6 // artha - jisake paripUrNa zruta hai arthAt jo samasta siddhAnta kA jAnakAra hai; jisakA cAritra athavA mana, vacana va kAya kI pravRtti pavitra hai; jo dUsaroM ko pratibodhita karane meM pravINa hai; mokSamArga ke pracAra-rUpa samIcIna kArya meM atizaya prayatnazIla hai; jisakI anya vidvAn stuti . . . .. . . . . . . . . . . . . . . . . . . .

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Atmanusasana AtmAnuzAsana karate haiM tathA jo svayaM bhI viziSTa vidvAnoM kI prazaMsA evaM unheM namaskAra Adi karatA hai; jo abhimAna se rahita hai; loka aura lokamaryAdA kA jAnakAra hai; sarala-pariNAmI hai; isa lokasambandhI icchAoM se rahita hai; tathA jisameM aura bhI AcArya pada ke yogya guNa vidyamAna haiM; vahI heyopAdeya-vivekajJAna ke abhilASI ziSyoM kA guru ho sakatA hai| The guru' or the 'spiritual teacher' of the discerning disciple is the one who possesses the following and other qualities of the chief preceptor (acarya): 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. bhavyaH kiM kuzalaM mameti vimRzan duHkhAd bhRzaM bhItavAn saukhyeSI zravaNAdibuddhivibhavaH zrutvA vicArya sphuTam / dharma zarmakaraM dayAguNamayaM yuktyAgamAbhyAM sthitaM gRhNan dharmakathAM zrutAvadhikRtaH zAsyo nirastAgrahaH // 7 // artha - jo bhavya hai; mere liye hitakAraka mArga kauna sA hai isakA vicAra karane vAlA hai; duHkha se atyanta DarA huA hai; yathArtha sukha kA abhilASI hai; zravaNa Adi buddhi-vibhava se sampanna hai; tathA upadeza ko 1 pAThAntara - bhItimAn . . . . . . . . . . . . . . . . . . . . . . . . 8

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Verses 7, 8 sunakara aura usake viSaya meM spaSTatA se vicAra karake jo yukti va Agama se siddha aise sukhakAraka dayAmaya dharma ko grahaNa karane vAlA hai; aisA durAgraha se rahita ziSya dharmakathA sunane kA adhikArI mAnA gayA hai| 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. pApAd duHkhaM dharmAt sukhamiti sarvajanasuprasiddhamidam / tasmAdvihAya pApaM caratu sukhArthI sadA dharmam // 8 // artha - pApa se duHkha aura dharma se sukha hotA hai, yaha bAta saba janoM meM * The soul having the potential to acquire right faith that leads to liberation is called 'bhavya'. The subsidential (aupasamika) and the destructional (ksayika) dispositions (bhava) arise only in case of the potential (bhavya) souls. But the third - mixed disposition of destructioncum-subsidential (ksayopasamika) - arises in case of the non-potential (abhavya) souls too; the non-potential (abhavya) souls are those not having the inherent capacity for liberation. The soul that will attain right faith (samyagdarsana), 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.

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Atmanusasana AtmAnuzAsana bhale prakAra prasiddha hai - ise saba hI jAnate haiN| isaliye jo bhavya prANI sukha kI abhilASA karatA hai use pApa ko chor3akara nirantara dharma kA AcaraNa karanA caahiye| It is well-known that demerit (papa) begets suffering and merit (dharma, punya) begets happiness. Therefore, the potential (bhavya) soul seeking happiness must refrain from demerit and follow incessantly the conduct that leads to merit (dharma). sarvaH prepsati satsukhAptimacirAt sA sarvakarmakSayAt savRttAt sa ca tacca bodhaniyataM so'pyAgamAt sa zruteH / sA cAptAt sa ca sarvadoSarahito rAgAdayaste'pyataH taM yuktyA suvicArya sarvasukhadaM santaH zrayantu zriyai // 9 // artha - saba prANI zIghra hI yathArtha sukha ko prApta karane kI icchA karate haiM, usa sukha kI prApti samasta karmoM kA kSaya ho jAne para hotI hai, karmoM kA kSaya bhI samyakcAritra ke nimitta se hotA hai, vaha samyakcAritra bhI samyagjJAna ke AdhIna hai, vaha samyagjJAna bhI Agama se prApta hotA hai, vaha Agama bhI dvAdazAMga-rUpa zruta ke sunane se hotA hai, vaha dvAdazAMga zruta bhI Apta se AvirbhUta hotA hai, Apta bhI vahI ho sakatA hai jo samasta doSoM se rahita hai, tathA ve doSa bhI rAgAdisvarUpa haiN| isaliye sukha ke mUla kAraNabhUta Apta kA (deva kA) yuktipUrvaka (parIkSApUrvaka) vicAra karake sajjana manuSya bAhya evaM abhyantara lakSmI ko prApta karane ke liye sampUrNa sukha dene vAle usI Apta kA Azraya kreN| 10

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Verses 9, 10 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 (agama); the Scripture comprises the discourse on the twelve-departments (dvadasanga, jinavani); the discourse on the twelve-departments emanates from the Omniscient Lord (Apta); the Omniscient Lord is completely rid of (the eighteen) imperfections (see p. 4, ante); the imperfections are nothing but faults such as attachment (raga). Therefore, the worthy seeker of real happiness must, after due discernment, take refuge in the Omniscient Lord (Apta), the source of all that is beneficial. zraddhAnaM dvividhaM tridhA dazavidhaM mauDhyAdyapoDhaM sadA saMvegAdivivardhitaM bhavaharaM tryajJAnazuddhipradam / nizcinvan nava saptatattvamacalaprAsAdamArohatAM sopAnaM prathamaM vineyaviduSAmAdyeyamArAdhanA // 10 // artha - tattvArthazraddhAna kA nAma samyagdarzana hai| vaha nisargaja aura adhimagaja ke bheda se do prakAra kA; aupazamika, kSAyopazamika aura kSAyika ke bheda se tIna prakAra kA; tathA Age kahe jAne vAle AjJAsamyaktva Adi ke bheda se dasa prakAra kA bhI hai| mUr3hatA Adi (3 mUr3hatA, 8 mada, 6 anAyatana aura 8 zaMkA- kAMkSA Adi) doSoM se rahita 11

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Atmanusasana hokara saMvega Adi guNoM se vRddhi ko prApta huA vaha zraddhAna (samyagdarzana) nirantara saMsAra kA nAzaka; kumati, kuzruta evaM vibhaMga ina tIna mithyAjJAnoM kI zuddhi (samIcInatA) kA kAraNa; tathA jIvAjIvAdi sAta athavA inake sAtha puNya aura pApa ko lekara nau tattvoM kA nizcaya karAne vAlA hai| vaha samyagdarzana sthira mokSarUpa bhavana ke Upara car3hane vAle buddhimAn ziSyoM ke liye prathama sIr3hI ke samAna hai| isIliye ise cAra ArAdhanAoM meM prathama ArAdhanAsvarUpa kahA jAtA hai| AtmAnuzAsana Having belief in the true nature of substances is right faith (samyagdarsana). 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 (bhava). That disposition (bhava) which has subsidence as its object or cause, is subsidential (aupasamika). Similarly with regard to destructional (ksayika) and destruction-cum-subsidential (hsayopasamika). It is also of ten kinds, like revelation (ajna) 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 - samvega, such right faith is the cause of the cessation of transmigration (samsara); it purifies the knowledge by filtering out the three contaminators called wrong-sensory-knowledge (kumati), wrong-scripturalknowledge (kusruta) and wrong-clairvoyance (vibhanga). It ascertains the seven substances of reality - tattva, like the soul and the non-soul, or the nature of the nine 12

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Verse 10 substances (padartha) which comprise merit (papa) and demerit (punya) besides the seven substances. For the intelligent disciple wishing to climb to the top of the edifice called liberation (moksa), this right faith (samyagdarsana) is the first rung of the ladder. As such, right belief is the first of the four adorations (aradhana). EXPLANATORY NOTE The three kinds of follies (mudhata) that a householder with right faith must assiduously guard against are: 1) folly relating to worldly customs (lokamudhata), 2) folly relating to deities (devamudhata), 3) folly relating to preachers (gurumudhata). Right faith must be strengthened by these eight limbs (astanga); the absence of any of these constitutes an imperfection: 1) freedom from doubt (nihsankita), 2) freedom from worldly desire (ninkanksita), 3) freedom from revulsion (nirvicikitsa), 4) freedom from superstitions (amudhadrsti), 5) charitable forbearance and concealment of defects in others (upaguhana), 6 ensuring steadfastness of right faith and conduct so as not to swerve from the path to liberation (sthitikarana), 7) propagation of the true path (prabhavana), 8) joy and affection towards the right path and its followers (vatsalya). A person with right faith must be free from eight kinds of pride (mada): 1) pride of knowledge (jnana mada), 2) pride of veneration (puja mada), . . . . . . . . . . . . . . . .

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Atmanusasana 3) pride of lineage (kula mada), 4) pride of caste (jati mada), 5) pride of strength (bala mada), 6) pride of accomplishments (rddhi mada), 7) pride of austerities (tapa mada), 8) pride of beauty (sarira mada). Beside these nineteen imperfections - three kinds of follies (muddhata), absence of eight limbs (astanga), and eight kinds of pride (mada) - the person with right faith (samyagdarsana) must shed adoration of the following six denigrating-abodes - anayatana - that vitiate faith (see Asadhara's Dharmamrta Anagara, verse 84, p. 174): 1) wrong belief (mithyadarsana), 2) wrong knowledge (mithyajnana), 3) wrong conduct (mithyacaritra), 4) possessor of wrong belief (mithyadrsti), 5) possessor of wrong knowledge (mithyajnani), 6) possessor of wrong conduct (mithyacaritri). AtmAnuzAsana The six anayatana 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. 14 The qualities which further enrich right faith (samyagdarsana) are*: 1. samvega: perpetual fear of the cycle of existence, or fond affection (anuraga) for the real dharma; * see Pt. Asadhara's Dharmamrta Anagara, p. 189-190. 2. nirveda or vairagya: detachment from the world, the body and the objects of enjoyment; 3. ninda: expiation for the faults committed; 4. garha: confession, in front of the master ascetic, of the faults committed;

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5. upasama: to subdue faults like anger; 6. bhakti: devotion to right faith, Lord Jina, the Siddha, etc. 7. vatsalya: affection for those following the same path, or to remove impediments from their path; 8. anukampa: compassion for all worldly beings. AjJAmArgasamudbhavamupadezAtsUtrabIjasaMkSepAt / vistArArthAbhyAM bhavamavaparamAvAdigADhaM ca // 11 // Verses 10, 11, 12 artha vaha samyagdarzana AjJAsamudbhava, mArgasamudbhava, upadezasamudbhava, sUtrasamudbhava, bIjasamudbhava, saMkSepasamudbhava, vistArasamudbhava, arthasamudbhava, avagAr3ha aura paramAvagAr3ha isa prakAra se dasa prakAra kA bhI hai| 1 Such right faith (samyagdarsana) is also of ten kinds: 1) ajnasamudbhava, 2) margasamudbhava, 3) upadesasamudbhava, 4) sutrasamudbhava, 5) bijasamudbhava, 6) samksepasamudbhava, 7) vistarasamudbhava, 8) arthasamudbhava, 9) avagadha, and 10) paramavagadha. AjJAsamyaktvamuktaM yaduta virucitaM vItarAgAjJayaiva tyaktagranthaprapaJcaM zivamamRtapathaM zraddadhanmohazAnteH / mArgazraddhAnamAhuH puruSavarapurANopadezopajAtA yA saMjJAnAgamAbdhiprasRtibhirupadezAdirAdezi dRSTiH // 12 // artha - darzanamoha ke upazAnta hone se grantha- zravaNa ke binA kevala 15

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Atmanusasana AtmAnuzAsana vItarAga bhagavAn kI AjJA se hI jo tattvazraddhAna utpanna hotA hai use AjJAsamyaktva kahA gayA hai| darzanamoha kA upazama hone se grantha- zravaNa ke binA jo kalyANakArI mokSamArga kA zraddhAna hotA hai use mArgasamyagdarzana kahate haiN| tresaTha zalAkApuruSoM ke purANa ( ke upadeza se jo samyagdarzana (tattvazradvAna) utpanna hotA hai use samyagjJAna ko utpanna karane vAle AgamarUpa samudra meM pravINa gaNadharadevAdi ne upadezasamyagdarzana kahA hai| (vRttAnta) When, on subsidence (upasama) of perception-delusion (darsanamoha), right faith (samyagdarsana) arises due to belief on the nature of substances as revealed by Lord Jina, without the study of the Scripture, it is called ajnasamudbhava. When, on subsidence (upasama) of perception-delusion (darsanamoha) and disinterest in worldly occupations, right faith (samyagdarsana) arises due to keen interest in the propitious path to liberation, without the study of the Scripture, it is called margasamudbhava. When right faith (samyagdarsana) arises on listening to the discourse on the sixty-three great personages (salaka purusa) as detailed in the purana, is called upadesasamudbhava by the apostles (ganadhara) who have mastered the Scripture ocean. 16 ...........

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Verse 13 AkAcArasUtraM municaraNavidheH sUcanaM zraddadhAnaH sUktAsau sUtradRSTi1radhigamagaterarthasArthasya bIjaiH / kaizcijjAtopalabdherasamazamavazAbIjadRSTiH padArthAn saMkSepeNaiva buddhvA rucimupagatavAn sAdhu saMkSepadRSTiH // 13 // artha - muni ke cAritra (sakalacAritra) ke anuSThAna ko sUcita karane vAle AcAra-sUtra ko sunakara jo tattvazraddhAna hotA hai use uttama sUtrasamyadarzana kahA gayA hai| jina jIvAdi padArthoM ke samUha kA athavA gaNitAdi viSayoM kA jJAna durlabha hai unakA kinhIM bIjapadoM ke dvArA jJAna prApta karane vAle bhavya jIva ke jo darzanamohanIya ke asAdhAraNa / upazamavaza tattvazraddhAna hotA hai use bIjasamyagdarzana kahate haiN| jo bhavya jIva padArthoM ke svarUpa ko saMkSepa se hI jAna karake tattvazraddhAna (samyagdarzana) ko prApta huA hai usake usa samyagdarzana ko saMkSepasamyagdarzana kahA jAtA hai| When right faith (samyagdarsana) arises on listening to the discourse on rules of conduct for the ascetics as detailed in the carananuyoga, it is called the glorious sutrasamudbhava. It is difficult to attain knowledge of the nature of substances of reality or of subjects like mathematics. When, on extraordinary subsidence (upasama) of perception-delusion (darsanamoha), right faith (samyagdarsana) arises in some potential soul on acquisition of knowledge of the above mentioned subjects through incantation of the first-letter (bijaksara) of a mantra, it is called bijasamudbhava. When right faith (samyagdarsana) arises in a potential soul through . . . . . . . . . . . . . . . . . . . . . . . . 17

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Atmanusasana AtmAnuzAsana acquisition of only brief knowledge about the nature of substances, it is called samksepasamudbhava. yaH zrutvA dvAdazAGgIM kRtaruciratha taM viddhi vistAradRSTi saMjAtAtkutazcitpravacanavacanAnyantareNArthadRSTiH / dRSTiH sAGgAGgabAhyapravacanamavagAhyotthitA yAvagADhA kaivalyAlokitArthe ruciriha paramAvAdigADheti rUDhA // 14 // artha - jo bhavya jIva bAraha aMgo ko sunakara tattvazraddhAnI ho jAtA hai use vistArasamyagdarzana se yukta jAno, arthAt dvAdazAMga ke sunane se jo tattvazraddhAna hotA hai use vistArasamyagdarzana kahate haiN| aMgabAhya AgamoM ke paDhane ke binA bhI unameM pratipAdita kisI padArtha ke nimitta se jo arthazraddhAna hotA hai vaha arthasamyagdarzana kahalAtA hai| aMgo ke sAtha aMgabAhya zruta kA avagAhana karake jo samyagdarzana utpanna hotA hai use avagAr3hasamyagdarzana kahate haiN| kevalajJAna ke dvArA dekhe gaye padArthoM ke viSaya meM ruci hotI hai vaha yahA~ paramAvagAr3hasamyagdarzana isa nAma se prasiddha hai| When right faith (samyagdarsana) arises in a potential soul by listening to all the twelve departments (dvadasanga) of the Scripture (agama), it is called vistarasamudbhava. When right faith (samyagdarsana) arises in a potential soul due to an object, it being the instrumental (nimitta) cause, detailed in the angabahya*, * The fourteen miscellaneous concepts (prakirnaka), external to the twelve departments (dvadasanga), are called angabahya. ........................

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Verses 14, 15 without reading the Scripture itself, it is called arthasamudbhava. When right faith (samyagdarsana) arises in a potential soul due to the study of the Scripture (agama, dravyasruta) - the twelve departments (dvadasanga) and the fourteen miscellaneous concepts called the angabahya - it is called the avagadha samyagdarsana". When right faith (samyagdarsana) gets to the level of complete faith in substances as seen in perfect and direct knowledge - omniscience - it is called the paramavagadha samyagdarsana*. zamabodhavRttatapasAM pASANasyeva gauravaM puMsaH / pUjyaM mahAmaNeriva tadeva samyaktvasaMyuktam // 15 // artha - puruSa ke samyaktva se rahita zAnti (zama), jJAna, cAritra aura tapa inakA mahattva (gaurava) patthara ke bhArIpana ke samAna vyartha hai| parantu vahI mahattva (gaurava) yadi ye samyaktva se sahita haiM to mahAmaNi ke samAna mUlyavAn, pUjanIya ho jAtA hai| In the man without right faith (samyagdarsana), these - calmness (sama), knowledge (jnana), conduct (caritra) and austerity (tapa) - do not have much value, like the The avagadha samyagdarsana occurs to the srutakevali - the possessor of perfect, indirect knowledge. * The paramavagadha samyagdarsana occurs to the Omniscient (kevali) - the possessor of perfect, direct knowledge. . . . . . . . . . . . . . . . . . . . . . . .

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Atmanusasana AtmAnuzAsana heavy stone; in the man with right faith, these become adorable (valuable), like the precious gem. mithyAtvAtaGkavato hitAhitaprAptyanAptimugdhasya / bAlasyeva taveyaM sukumAraiva kriyA kriyate // 16 // artha - mithyAtvarUpa roga se sahita hokara hita kI prApti aura ahita ke parihAra ko na samajha sakane vAle bAlaka ke samAna tere liye yaha samyaktvArAdhanA-rUpa sukomala-sarala cikitsA kI jAtI hai| This gentle remedy (as the clever doctor mixes his medicine in a sweet syrup when giving it to a child) of adoration (aradahana) of right faith (samyagdarsana) is being administered to you, suffering from the disease of wrong-belief (mithyatva) and unable to discriminate between what is good and what is bad. viSayaviSamAzanotthitamohajvarajanitatIvratRSNasya / niHzaktikasya bhavataH prAyaH peyAdyupakramaH zreyAn // 17 // artha - viSayarUpa viSama bhojana se utpanna hue moharUpa jvara ke nimitta se jo tIvra tRSNA (viSayAkAMkSA aura pyAsa) se sahita hai tathA jisakI zakti uttarottara kSINa ho rahI hai aise tere liye prAyaH peya Adi (pIne ke yogya supAcya phaloM kA rasa Adi tathA aNuvrata Adi) kI cikitsA adhika zreSTha hogii| . . . . . . . . . . . . . . . . . . . . . . . 20

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Verses 17, 18 As you are suffering from delusion-fever which has resulted in severe lust (tysna) 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. sukhitasya duHkhitasya ca saMsAre dharma eva tava kAryaH / sukhitasya tadabhivRddhyai duHkhabhujastadupaghAtAya // 18 // artha - he jIva! tU cAhe sukha kA anubhava kara rahA ho aura cAhe du:kha kA, kintu saMsAra meM ina donoM hI avasthAoM meM terA ekamAtra kArya dharma hI honA caahiye| kAraNa yaha hai ki yadi tU sukha kA anubhava kara rahA hai to vaha dharma tere usa sukha kI vRddhi kA kAraNa hogA, aura yadi tU duHkha kA anubhava kara rahA hai to vaha dharma tere usa du:kha ke vinAza kA kAraNa hogaa| 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 (samya). And, equanimity is the soul's nature when it is rid of delusion (moha) and agitation (ksobha). (see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, verse 1 - 7, p. 9.) . . . . . . . . . . . . . . . . . . . . . . . 21

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Atmanusasana dharmArAmatarUNAM phalAni sarvendriyArthasaukhyAni / saMrakSya tAMstatastAnyuccinu yaistairupAyaistvam // 19 // artha - indriyaviSayoM ke sevana se utpanna hone vAle saba sukha isa dharmarUpa udyAna meM sthita vRkSoM (kSamA - mArdavAdi) ke hI phala haiN| isaliye he bhavya jIva! tU jina kinhIM upAyoM se una dharmarUpa udyAna ke vRkSoM kI bhale prakAra rakSA karake unase uparyukta indriyaviSaya - janya sukhoMrUpa phaloM kA saMcaya kr| 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). AtmAnuzAsana dharmaH sukhasya heturheturna virAdhakaH svakAryasya / tasmAtsukhabhaGgabhiyA mA bhUrdharmasya vimukhastvam // 20 // 22 artha - dharma sukha kA kAraNa hai aura kAraNa kucha apane kArya kA virodhaka (vinAzaka) hotA nahIM hai| isaliye tU sukhanAza ke bhaya se dharma se vimukha na ho / Dharma is the cause (hetu) of happiness (sukha), and the cause (hetu) does not oppose its own effect (karya). Therefore, fearing deprivation of happiness, you should not be indifferent to dharma. ........

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Verses 21, 22 dharmAdavAptavibhavo dharmaM pratipAlya bhogamanubhavatu / bIjAdavAptadhAnyaH kRSIbalastasya bIjamiva // 21 // artha - jisa prakAra kisAna bIja se utpanna dhAnya (gehUM aura cAvala Adi) ko prApta karatA huA usameM se bhaviSya ke liye kucha bIja ke nimitta surakSita rakhakara hI usakA upabhoga karatA hai usI prakAra, he bhavya jIva! tUne jo yaha sukha-sampatti prApta kI hai vaha dharma ke hI nimitta se prApta kI hai, isaliye tU bhI ukta sukha-sampatti ke bIjabhUta usa dharma kA rakSaNa karake hI usakA upabhoga kr| 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. saMkalpyaM kalpavRkSasya cintyaM cintAmaNerapi / asaMkalpyamasaMcintyaM phalaM dharmAdavApyate // 22 // artha - kalpavRkSa kA phala saMkalpa (prArthanA) ke anusAra prApta hotA hai tathA cintAmaNi kA bhI phala cintA (manakRta vicAra) ke anusAra prApta hotA hai, parantu dharma se jo phala prApta hotA hai vaha aprArthita evaM acintya hI prApta hotA hai| The wish-fulfilling tree (kalpavrksa) provides fruit according to the wish and the magical-thought-gem 23

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Atmanusasana AtmAnuzAsana (cintamani) provides fruit according to the thought. However, the fruit that dharma provides is automatic, beyond the wish and the thought. pariNAmameva kAraNamAhuH khalu puNyapApayoH prAjJAH / tasmAt pApApacayaH puNyopacayazca suvidheyaH // 23 // artha - vidvAn manuSya nizcaya se AtmapariNAma ko hI puNya aura pApa kA kAraNa batalAte haiN| isaliye apane nirmala (zubha) pariNAma ke dvArA pUrvasaMcita pApa kI nirjarA, navIna pApa kA nirodha aura puNya kA upArjana karanA caahiye| Knowledgeable men aver that, for sure, soul-modification (atmaparinama) is the cause of merit (punya) as well as demerit (papa). Therefore, (through pious soulmodification) you should destroy demerit (previously accumulated and fresh) and accumulate merit. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: zubhaH puNyasyAzubhaH pApasya // 6-3 // zubha yoga puNya karma ke Asrava meM kAraNa hai aura azubha yoga pApa karma ke Asrava meM kAraNa hai| Auspicious activity - subhayoga - is the cause of merit (punya) and inauspicious activity - asubhayoga - is the cause of demerit (papa). . . . . . . . . . . . . . . . . . . . . . . . . 24

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Verses 24, 25 kRtvA dharmavighAtaM viSayasukhAnyanubhavanti ye mohAt / Acchidya tarUn mUlAt phalAni gRhNanti te pApAH // 24 // artha - jo prANI moha se (ajJAnatApUrvaka) dharma ko naSTa karake viSayasukhoM kA anubhava karate haiM ve pApI vRkSoM ko jar3a se ukhAr3a kara phaloM ko grahaNa karanA cAhate haiN| 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. kartRtvahetukartRtvAnumataiH smaraNacaraNavacaneSu / yaH sarvathAbhigamyaH sa kathaM dharmo na saMgrAhyaH // 25 // artha - jo dharma mana se smaraNa, zarIra ke dvArA AcaraNa tathA vacanakRta upadeza ko viSaya karane vAle kartRtva (kRta), hetukartRtva (preraNA-kArita) aura anumodana ke dvArA saba prakAra se prApta kiyA jA sakatA hai usa dharma kA saMgraha kaise nahIM karanA cAhiye? arthAt saba prakAra se usakA saMgraha avazya karanA caahiye| The dharma can be pursued through the mind (mana), the body (kaya) and the speech (vacana), and, in each case, by doing (krta), causing it done (karita) and approval (anumodana); why should such dharma not be amassed? . . . . . . . . . . . . . . . . . . . . . . . 25

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Atmanusasana AtmAnuzAsana dharmo vasenmanasi yAvadalaM sa tAvaddhantA na hanturapi pazya gate'tha tasmin / dRSTA parasparahatirjanakAtmajAnAM rakSA tato'sya jagataH khalu dharma eva // 26 // artha - dekho, jaba taka vaha dharma mana meM atizaya nivAsa karatA hai taba taka prANI apane mArane vAle kA bhI ghAta nahIM karatA hai| aura jaba vaha dharma mana se nikala jAtA hai taba pitA aura putra kA bhI paraspara meM ghAta dekhA jAtA hai| isalie isa vizva kI rakSA usa dharma ke rahane para hI ho sakatI hai| 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. na sukhAnubhavAt pApaM pApaM taddhetughAtakArambhAt / nAjIrNaM miSTAnnAnnanu tanmAtrAdyatikramaNAt // 27 // artha - pApa sukha ke anubhava se nahIM hotA hai, kintu vaha uparyukta dharma ke hetubhUta ahiMsA Adi ko naSTa karane vAle prANivadhAdi ke Arambha se hotA hai| ThIka hI hai- ajIrNa kucha miSTAnna ke khAne se nahIM hotA hai, kintu vaha nizcaya se usake pramANa ke atikramaNa se hI hotA hai| 26

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Verses 27, 28 There is no demerit (papa) in mere sensual enjoyment, but there is demerit in initiation (arambha) of activities resulting in injury (himsa), etc., thereby destroying dharma that promotes non-injury (ahimsa). See, indigestion is not caused by sweet-food but by its excessive consumption. apyetanmRgayAdikaM yadi tava pratyakSaduHkhAspadaM pApairAcaritaM purAtibhayadaM saukhyAya saMkalpataH / saMkalpaM tamanujjhitendriyasukhairAsevite dhIdhanaiH dharmya karmaNi kiM karoti na bhavA~llokadvayazreyasi // 28 // artha - he bhavya jIva! jo zikAra Adi vyasana pratyakSa meM hI du:kha ke sthAnabhUta haiM, jinameM pApI jIva hI pravRtta hote haiM, tathA jo parabhava meM du:khadAyaka hone se atizaya bhayAnaka haiM; ve bhI yadi saMkalpa-mAtra se tere sukha ke liye ho sakate haiM to phira vivekI jana indriyasukha ko na chor3akara jisa dharmayukta AcaraNa ko karate haiM tathA jo donoM hI lokoM meM kalyANakAraka hai usa dharmamaya AcaraNa meM tU ukta saMkalpa ko kyoM nahIM karatA hai? arthAt usameM hI tujhe sukha kI kalpanA karanI caahiye| 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

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Atmanusasana AtmAnuzAsana 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.) bhItamUrtIrgatatrANA nirdoSA dehavittakAH / dantalagnatRNA janti mRgIranyeSu kA kathA // 29 // artha - jina hiraNiyoM kA zarIra sadA bhaya se kA~patA rahatA hai, jinakA vana meM koI rakSaka nahIM hai, jo kisI kA aparAdha (aniSTa) nahIM karatI haiM, jinake ekamAtra apane zarIra ko chor3akara dUsarA koI dhana nahIM hai, tathA jo dA~toM ke bIca meM aTake hue tRNoM ko dhAraNa karatI haiM; aisI hiraNiyoM kA bhI ghAta karane se jaba zikArI-jana nahIM cUkate haiM taba bhalA dUsare (sAparAdha) prANiyoM ke viSaya meM kyA kahA jA sakatA hai? arthAt unakA ghAta to ve kareMge hii| 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

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Verses 29, 30, 31 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. paizunyadainyadambhasteyAnRtapAtakAdiparihArAt / lokadvayahitamarjaya dharmArthayazaHsukhAyArtham // 30 // artha - he bhavya jIva! tU paranindA, dInatA, chala-kapaTa, corI aura asatya bhASaNa Adi pApoM ko chor3akara pratipakSabhUta satyasaMbhASaNa evaM acaurya vratoM ko - jo donoM hI loka meM hitakAraka haiM - dhAraNa kr| kAraNa ki ye sabake liye dharma, dhana, kIrti aura sukha ke kAraNabhUta haiN| 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. puNyaM kuruSva kRtapuNyamanIdRzo'pi nopadravo'bhibhavati prabhavecca bhUtyai / saMtApayan jagadazeSamazItarazmiH padmeSu pazya vidadhAti vikAzalakSmIm // 31 // artha - he bhavya jIva! tU puNya kArya ko kara, kyoMki puNyavAn prANI ke . . . . . . . . . . . . . . . . . . . . . . . 29

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Atmanusasana AtmAnuzAsana Upara asAdhAraNa bhI upadrava kucha prabhAva nahIM DAla sakatA hai| itanA hI nahIM balki vaha upadrava bhI usake liye sampatti kA sAdhana bana jAtA hai| dekho, samasta saMsAra ko saMtapta karane vAlA sUrya bhI kamaloM meM vikAsarUpa lakSmI ko hI karatA hai| O worthy soul! Acquire merit (punya). 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. netA yatra bRhaspatiH praharaNaM vajraM surAH sainikAH svargo durgamanugrahaH khalu harerairAvaNo vAraNaH / ityAzcaryabalAnvito'pi balabhidbhagnaH paraiH saGgare tadvyaktaM nanu daivameva zaraNaM dhigdhigvRthA pauruSam // 32 // artha - jisakA maMtrI bRhaspati thA, zastra vajra thA, sainika deva the, durga (kilA) svarga thA, hAthI airAvata thA, tathA jisake Upara hari kA anugraha (sahAyatA) thA; isa prakAra adbhuta bala se saMyukta bhI vaha indra yuddha meM daityoM (athavA rAvaNa Adi) dvArA parAjita huA hai| isIliye yaha spaSTa hai ki nizcaya se daiva (bhAgya) hI prANI kA rakSaka hai| puruSArtha vyartha hai, usake liye bArambAra dhikkAra ho| The extremely mighty Indra, who had Brhaspati* as his advisor, thunderbolt as his weapon, celestial beings as his * Brhaspati - the god of wisdom and devotion. 30

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Verses 32, 33 army, heaven as his fortress, Airavata as his elephant, and Hari as his benefactor, lost battle against the demons (read Ravana). It is clear, therefore, that own-fate (daiva) is the only protection; self-effort (purusartha) is futile and contemptible. EXPLANATORY NOTE In the previous verse (verse 31), the importance of merit (punya) was emphasized. The same point-of-view has been strengthened in the present verse. If own-effort (paurusa) were the only source of attaining the desired, Indra, with such invincible collaborators, could not have been defeated by Ravana. The next verse clarifies that only the laudable own-effort (paurusa) has the power to make life worthy for self and for others. bhartAraH kulaparvatA iva bhuvo mohaM vihAya svayaM ratnAnAM nidhayaH payodhaya iva vyAvRttavittaspRhAH / spRSTAH kairapi no nabho vibhutayA vizvasya vizrAntaye santyadyApi cirantanAntikacarAH santaH kiyanto'pyamI // 33 // artha - jo svayaM moha ko chor3akara kulaparvatoM ke samAna pRthivI kA uddhAra karane vAle haiM, jo samudra ke samAna svayaM dhana kI icchA se rahita hokara ratnoM ke svAmI haiM, tathA jo AkAza ke samAna vyApaka hone se kinhIM ke dvArA spRSTa na hokara vizva kI vizrAnti ke kAraNa haiM, aise apUrva guNoM ke dhAraka purAtana muniyoM ke nikaTa meM rahane vAle ve kitane hI sAdhu Aja bhI vidyamAna haiN| Worthy saints who have vanquished delusion (moha) and are disciples of ancient-preceptors (parvacarya) exist even ........................ 21

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Atmanusasana today. They tend the people, like the mountain-chains (kulacala parvata - Himavan and Mahahimavan, etc.) protect the earth. Owning gems, like right faith (samyagdarsana), 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 (akasa) which, though untouched, provides room to all. AtmAnuzAsana pitA putraM putraH pitaramabhisaMdhAya bahudhA vimohAdIhete sukhalavamavAptuM nRpapadam / aho mugdho loko mRtijananadaMSTrAntaragato na pazyatyazrAntaM tanumapaharantaM yamamamum // 34 // artha - pitA putra ko tathA putra pitA ko dhokhA dekara prAyaH ve donoM hI moha ke vaza hokara alpa- sukha vAle rAjA ke pada (sampatti) ko prApta karane ke liye prayatna karate haiN| parantu Azcarya hai ki maraNa aura janmarUpa dAr3hoM ke bIca meM prApta huA yaha mUrkha prANI nirantara zarIra ko naSTa karane vAle usa udyama yama ko nahIM dekhatA hai| 32 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.

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Verses 35, 36 andhAdayaM mahAnandho viSayAndhIkRtekSaNaH / cakSuSAndho na jAnAti viSayAndho na kenacit // 35 // artha - jisake netra indriyaviSayoM ke dvArA andhe kara diye gaye haiM arthAt viSayoM meM mugdha rahane se jisakI vivekabuddhi naSTa ho cukI hai aisA yaha prANI usa lokaprasiddha andhe se bhI adhika andhA hai, kyoMki andhA / prANI to kevala cakSu ke hI dvArA nahIM jAna pAtA hai, parantu yaha viSayAndha manuSya indriyoM aura mana Adi meM se kisI ke dvArA bhI vastusvarUpa ko nahIM jAna pAtA hai| 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). AzAgartaH pratiprANi yasmin vizvamaNUpamam / kasya kiM kiyadAyAti vathA vo viSayaiSitA // 36 // artha - AzArUpa vaha garta (gaDDhA) pratyeka prANI ke bhItara sthita hai jisameM ki vizva paramANu ke barAbara pratIta hotA hai| phira usameM kisake liye kyA aura kitanA A sakatA hai? arthAt prAyaH nahIM ke samAna hI kucha A sakatA hai| ataeva he bhavyajIvoM! tumhArI una viSayoM kI abhilASA vyartha hai| Every living being carries in him that deep pit of desires ........................ 33

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Atmanusasana AtmAnuzAsana 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. AyuH zrIvapurAdikaM yadi bhavetpuNyaM puropArjitaM syAt sarvaM na bhavenna tacca nitarAmAyAsite'pyAtmani / ityAryA: suvicArya kAryakuzalAH kArye'tra mandodyamAH drAgAgAmibhavArthameva satataM prItyA yatante tarAm // 37 // artha - yadi pUrva meM prApta kiyA huA puNya hai to Ayu, lakSmI aura zarIra Adi bhI yathecchita prApta ho sakate haiN| parantu yadi vaha puNya nahIM hai to phira apane ko klezita karane para bhI vaha saba ( iSTa Ayu Adi) bilkula bhI nahIM prApta ho sakatA hai| isIliye yogyAyogya kArya kA vicAra karane vAle zreSTha jana bhale prakAra vicAra karake isa loka sambandhI kArya ke viSaya meM vizeSa prayatna nahIM karate haiM, kintu AgAmI bhavoM ko sundara banAne ke liye hI ve nirantara prItipUrvaka atizaya prayatna karate haiN| Long-life, wealth and (strong and beautiful) body, etc., are obtained from the previously earned merit (punya). 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 .........

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kaH svAdo viSayeSvasau kaTuviSaprakhyeSvalaM duHkhinA yAnanveSTumiva tvayA'zucikRtaM yenAbhimAnAmRtam / AjJAtaM karaNairmanaH praNidhibhiH pittajvarAviSTavat kaSTaM rAgarasaiH sudhIstvamapi san vyatyAsitAsvAdanaH // 38 // Verses 38, 39 artha kaDue viSa ke sadRza saMtApa utpanna karane vAle una viSayoM meM vaha kauna sA svAda (Ananda) hai ki jisake nimitta se ukta viSayoM ko khojane ke liye du:khI hokara tUne apane svAbhimAna (Atmagaurava) rUpa amRta ko malina kara DAlA hai? are, mujhe nizcaya ho cukA hai ki tU vidvAn hokara bhI pittajvara se pIr3ita manuSya kI taraha mana kI dUtI ke samAna hokara viSayoM meM Ananda mAnane vAlI indriyoM ke dvArA viparIta-svAda vAlA kara diyA gayA hai| 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. anivRtterjagatsarvaM mukhAdavazinaSTi yat / tattasyAzaktito bhoktuM vitanorbhAnusomavat // 39 // artha tRSNA kI nivRtti se rahita arthAt adhika tRSNA se yukta hokara bhI tere mukha se jo saba jagat avaziSTa bacA hai vaha terI bhogane kI -- 35

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Atmanusasana AtmAnuzAsana zakti na rahane se hI zeSa rahA hai| jaise - rAhu ke mukha se zeSa rahe sUrya aura cndrmaa| 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 Rahu*! sAmrAjyaM kathamapyavApya sucirAtsaMsArasAraM punaH tattyaktavaiva yadi kSitIzvaravarAH prAptAH zriyaM zAzvatIm / tvaM prAgeva parigrahAn parihara tyAjyAn gRhItvApi te mA bhUbhautikamodakavyatikaraM sampAdya hAsyAspadam // 40 // artha - jisa kisI prakAra se saMsAra ke sArabhUta sAmrAjya (sArvabhauma rAjya) ko cirakAla meM prApta karake bhI yadi cakravartI use chor3ane ke pazcAt hI avinazvara mokSa lakSmI ko prApta hue haiM to phira tuma tyAgane ke yogya una parigrahoM (viSayoM) ko grahaNa karane ke pahale hI chor3a do| isase tuma parivrAjaka ke laDDU ke samAna viSayoM kA sampAdana karake hAsya ke pAtra na bno| Even the 'king-of-kings' (cakravarti) who attains, after a long time and great effort, lordship over the entire world * Rahu, in Indian texts, is one of the nine major astronomical bodies (navagraha). It causes lunar and solar eclipses. ....................... 36

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Verses 40, 41 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 acarya Pujyapada's Istopadesa: tyAgAya zreyase vittamavittaH saMcinoti yaH / svazarIraM sa paGkena snAsyAmIti vilimpati // 16 // jo nirdhana manuSya puNyaprApti hogI isaliye dAna karane ke liye dhana ko ekatrita karatA hai vaha 'maiM snAna kara lU~gA' isa vicAra se apane zarIra ko kIcar3a se peTatA hai| 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. sarva dharmamayaM kvacitkvacidapi prAyeNa pApAtmakaM kvApyetaddvayavatkaroti caritaM prajJAdhanAnAmapi / tasmAdeSa tadandharajjuvalanaM snAnaM gajasyAthavA mattonmattaviceSTitaM na hi hito gehAzramaH sarvathA // 41 // artha - gRhasthAzrama vidvajjanoM ke bhI cAritra ko prAyaH kisI sAmAyika Adi zubha kArya meM pUrNatayA dharmarUpa, kisI viSayabhogAdirUpa kArya meM 37

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Atmanusasana AtmAnuzAsana pUrNatayA pAparUpa tathA kisI jinagRhAdi ke nirmANAdirUpa kArya meM ubhaya (puNya-pApa) rUpa karatA hai| isaliye yaha gRhasthAzrama andhe ke rassI bhAMjane ke samAna athavA hAthI ke snAna ke samAna athavA zarAbI yA pAgala kI pravRtti ke samAna sarvathA hitakAraka nahIM hai| 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. kRSTvoptvA nRpatIniSevya bahuzo bhrAntvA vane'mbhonidhau kiM kliznAsi sukhArthamatra suciraM hA kaSTamajJAnataH / tailaM tvaM sikatAsvayaM mRgayase vAJchedviSAjjIvituM nanvAzAgrahanigrahAttava sukhaM na jJAtametattvayA // 42 // artha - tuma yahA~ sukha ko prApta karane kI AzA se bhUmi ko jotakara aura bIja bo karake arthAt khetI karake, rAjAoM kI sevA karake arthAt 38

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Verses 42, 43 dAsakarma karake, tathA bahuta bAra vana meM aura samudra meM paribhramaNa karake arthAt vyApAra karake, bahuta kAla se kyoM kaSTa saha rahe ho ? kheda hai ki tuma ajJAnatA se yaha jo kaSTa saha rahe ho usase aisA pratIta hotA hai jaise ki tuma bAlU meM tela kI khoja kara rahe ho athavA viSabhakSaNa se jIne kI icchA kara rahe ho| abhiprAya yaha ki jisa prakAra bAlU meM tela kI prApti asambhava hai athavA viSa ke bhakSaNa se jIvita rahanA asambhava hai usI prakAra ukta kRSi Adi ke dvArA yathArtha sukha kA prApta honA bhI asambhava hai| he bhavya! kyA tujhe yaha jJAta nahIM hai ki terA vaha abhISTa sukha nizcayataH AzA (viSayAbhilASA) rUpa pizAcI ke naSTa karane se hI prApta ho sakatA hai ? 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? AzAhutAzanagrastavastUccairvaMzajAM janAH / hA kilaitya sukhacchAyAM duHkhadharmApanodinaH // 43 // artha - kheda hai ki ajJAnI prANI AzArUpa agni se vyApta bhogopabhoga vastuoMrUpa U~ce bA~soM se utpanna huI sukha kI chAyA (sukhAbhAsa duHkha) ko prApta karake duHkharUpa santApa ko dUra karanA cAhate haiN| ... 39

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Atmanusasana AtmAnuzAsana 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*! EXPLANATORY NOTE Acarya Samantabhadra, in adoration of Lord Kunthunatha (the seventeenth Tirthankara), avers the futility of sensual pleasures. Acarya Samantabhadra's Svayambhustotra: tRSNArciSaH paridahanti na zAntirAsA miSTendriyArthavibhavaiH parivRddhireva / sthityaiva kAyaparitApaharaM nimitta mityAtmavAn viSayasaukhyaparAGmukho'bhUt // 17-2-82 // viSayakAMkSA-rUpa agni kI jvAlAe~ saMsArI jIva ko cAroM ora se jalAtI haiN| abhilaSita indriya-viSayoM ke vaibhava se ina viSayakAMkSA-rUpa agni kI jvAlAoM kI zAnti nahIM hotI hai, kintu saba ora se vRddhi hI hotI hai kyoMki indriya-viSayoM kA svabhAva hI aisA hai| indriya-viSaya zarIra ke saMtApa ko dUra karane meM nimitta kAraNa mAtra hai, viSayakAMkSA-rUpa agni kI jvAlAoM kA upazamana karane vAlA nahIM hotaa| aisA jAnakara Apa indriya-viSaya saukhya se parAGmukha ho gae the| 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. * Bamboo-trees fail to provide shadow and get ignited by their own friction. . . . . . . . . . . . . . . . . . . . . . . . . 40

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Verses 44, 45 khAte'bhyAsajalAzayA'jani zilA prArabdhanirvAhiNA bhUyo'bhedi rasAtalAvadhi tataH kRcchrAtsutucchaM kila / kSAraM vAryudagAttadapyupahataM pUtikRmizreNibhiH zuSkaM tacca pipAsito'sya sahasA kaSTaM vidhezceSTitam // 44 // artha - nikaTa meM jala - prApti kI icchA se bhUmi ko khodane para caTTAna prApta huii| taba prArambha kiye hue isa kArya kA nirvAha karate hue usane pAtAla paryanta khodakara usa caTTAna ko tor3a diyaa| tatpazcAt vahA~ bar3e kaSTa se kucha thor3A sA jo khArA jala pragaTa huA vaha bhI durgandhayukta aura kSudra kIr3oM ke samUha se vyApta thA / isako bhI jaba vaha pIne lagA taba vaha bhI zIghra sUkha gyaa| kheda hai ki daiva kI lIlA vicitra hai| 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 (patala). 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! zuddhairdhanairvivardhante satAmapi na sampadaH / na hi svacchAmbubhiH pUrNAH kadAcidapi sindhavaH // 45 // artha- zuddha dhana ke dvArA sajjanoM kI bhI sampattiyA~ vizeSa nahIM bar3hatI haiN| ThIka hai - nadiyA~ zuddha jala se kabhI bhI paripUrNa nahIM hotI haiN| 41

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Atmanusasana AtmAnuzAsana The wealth of even good men is not particularly increased by pious money; spates in rivers are never caused by pure water. sa dharmo yatra nAdharmastatsukhaM yatra nAsukham / tajjJAnaM yatra nAjJAnaM sA gatiryatra nAgatiH // 46 // artha - dharma vaha hai jisake hone para adharma na ho, sukha vaha hai jisake hone para du:kha na ho, jJAna vaha hai jisake hone para ajJAna na rahe, tathA gati vaha hai jisake hone para Agamana na ho| 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 moksa - is the only desirable state-of-existence. That too cannot be got through wealth. 42

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Verses 47, 48 vArtAdibhirviSayalolavicArazUnya kliznAsi yanmuhurihArthaparigrahArtham / tacceSTitaM yadi sakRtparalokabuddhyA na prApyate nanu punarjananAdiduHkham // 47 // artha - he viSayalampaTa! tU yahA~ viSayoM meM mugdha hokara viveka se rahita hotA huA jo khetI, pazupAlana evaM vyApAra Adi ke dvArA dhana kamAne ke liye bAra-bAra kaSTa sahatA hai vaisI kaSTamaya pravRtti (tapazcaraNAdi) paraloka kI buddhi se, arthAt AgAmI bhava ko sukhamaya banAne ke liye, yadi eka bAra bhI karatA to phira nizcaya se bAra-bAra janma-maraNa Adi ke du:kha ko na prApta krtaa|| 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. saMkalpyedamaniSTamiSTamidamityajJAtayAthAtmyako bAhye vastuni kiM vRthaiva gamayasyAsajya kAlaM muhuH / antaHzAntimupaihi yAvadadayaprAptAntakaprasphurajjvAlAbhISaNajATharAnalamukhe bhasmIbhavenno bhavAn // 48 // pAThAntara - zUnyaH . . . . . . . . . . . . . . . .. . . . . . .

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Atmanusasana AtmAnuzAsana artha - he bhavya! tU padArtha ke yathArtha svarUpa ko na jAnakara 'yaha iSTa hai aura yaha aniSTa hai' isa prakAra mAnatA huA bAhya vastuoM (strI, putra evaM dhana Adi) meM Asakta hokara vyartha meM hI kyoM bAra-bAra samaya ko bitAtA hai? jaba taka tU prApta hue nirdaya kAla (maraNa) kI pragaTa jvAlAoM se bhayAnaka audarya (bhItarI) agni ke mukha meM par3akara bhasmasAt nahIM hotA hai taba taka rAga-dveSAdi ke parihArasvarUpa Antarika zAnti ko prApta kara le| 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 (raga) and aversion (dvesa). AyAto'syatidUramaGga paravAnAzAsaritpreritaH kiM nAvaiSi nanu tvameva nitarAmenAM tarItuM kSamaH / svAtantryaM vraja yAsi tIramacirAno ced durantAntakagrAhavyAttagabhIravaktraviSame madhye bhavAbdherbhaveH // 49 // artha - he bhavya! tU parAdhIna banakara tRSNArUpI nadI se prerita hotA huA bahuta dUra A gayA hai| kyA tU yaha nahIM jAnatA hai ki nizcaya se isa tRSNArUpI nadI ko pAra karane ke liye tU hI atizaya samartha hai? ataeva tU svatantratA kA anubhava kara jisase ki zIghra hI usa tRSNArUpI nadI ke . . . . . . . . . . . . . . . . . . . . . . . 44

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Verses 49, 50 kinAre jA phuNce| yadi tU aisA nahIM karatA hai to phira usa viSayatRSNArUpa nadI ke pravAha meM bahakara durdama yamarUpa magara ke khule hue gambhIra mukha se bhayAnaka aise saMsArarUpa samudra - madhya meM jA phuNcegaa| 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. AsvAdyAdya yadujjhitaM viSayibhirvyAvRttakautUhalaistad bhUyo'pyavikutsayannabhilaSasya prAptapUrvaM yathA / janto kiM tava zAntirasti na bhavAn yAvad durAzAmimAmahaH saMhativIravairipRtanA zrIvaijayantIM haret // 50 // artha - jina strI Adi bhogoM ko viSayI janoM ne bhoga karake anurAga ke haTa jAne se chor3a diyA hai unako (ucchiSTa ko) tU ghRNA se rahita hokara phira se bhI isa prakAra ke bhogane kI icchA karatA hai jaise ki mAno ve kabhI pUrva meM prApta hI na hue hoN| he kSudra prANI ! jaba taka tU pApasamUharUpa vIra zatru kI senA kI phaharAtI huI dhvajA ke samAna isa duSTa viSayatRSNA ko naSTa nahIM kara detA hai taba taka kyA tujhe zAnti prApta ho sakatI hai? arthAt nahIM ho sakatI hai| ....... 45

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Atmanusasana AtmAnuzAsana 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? Note: Acarya Pujyapada's Istopadesa, 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.' bhaktvA bhAvibhavAMzca bhogiviSamAn bhogAn bubhukSurbhRzaM mRtvApi svayamastabhItikaruNaH sarvAJjighAMsurmudhA / yadyatsAdhuvigarhitaM hatamatistasyaiva dhik kAmukaH kAmakrodhamahAgrahAhitamanAH kiM kiM na kuryAjjanaH // 51 // artha - jo svargAdirUpa AgAmI bhava bhogI janoM ke liye viSama haiM, arthAt jo viSayI janoM ko kabhI nahIM prApta ho sakate haiM, unako naSTa karake jo ajJAnI prANI sarpa ke samAna bhayaMkara una bhogoM ke bhogane kI atizaya icchA karatA hai vaha bhaya aura dayA se rahita hokara svayaM mara karake bhI vyartha meM dUsaroM ko mArane kI icchA karatA hai| jisa-jisa nikRSTa kArya kI sAdhu janoM ne nindA kI hai, dhikkAra hai ki vaha durbuddhi usI kArya ko cAhatA hai| ThIka hai- jinakA mana kAma aura krodha AdirUpa mahAgrahoM se pIDita hai ve prANI kauna-kauna sA nindya kArya nahIM karate haiM? arthAt saba hI nindya kArya ko ve karate haiN| 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 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

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Verses 51, 52 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. zvo yasyAjani yaH sa eva divaso hyastasya sampadyate sthairyaM nAma na kasyacijjagadidaM kAlAnilonmUlitam / bhrAtardhAntimapAsya pazyasi tarAM pratyakSamakSNorna kiM yenAtraiva muhurmuhurbahutaraM baddhaspRho bhrAmyasi // 52 // artha - jo dina jisa vastu ke liye kala (AgAmI dina) thA vaha usake liye kala (bItA huA dina) ho jAtA hai| yahA~ koI bhI vastu sthira nahIM hai, yaha saba saMsAra kAlarUpa vAyu se parivartita kiyA jAne vAlA hai| he bhrAta! kyA tuma bhrama ko chor3akara AkhoM se pratyakSa nahIM / dekhate ho, jisase ki ina nazvara bAhya vastuoM ke viSaya meM hI bAra-bAra icchA karake bahuta kAla se paribhramaNa karate ho? 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' (kala). 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. . . . . . . . . . . . . . . . .. . . . . . . A7

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Atmanusasana saMsAre narakAdiSu smRtipathe'pyudvegakAriNyalaM duHkhAni pratisevitAni bhavatA tAnyevamevAsatAm / tattAvatsmara sasmarasmitazitApAGgairanaGgAyudhairvAmAnAM himadagdhamugdhataruvadyatprAptavAnnirdhanaH // 53 // artha - jo saMsAra smaraNa mAtra se bhI atizaya saMtApa ko utpanna karane vAlA hai usake bhItara narakAdi durgatiyoM meM par3akara tUne jina duHkhoM ko sahana kiyA hai ve to yoM hI raheM, arthAt una parokSa duHkhoM kI carcA karanA vyartha hai| kintu he bhavya ! dhana se rahita tUne kAma ke zastroM (bANoM) ke samAna striyoM ke kAmotpAdaka manda hAsyayukta tIkSNa kaTAkSoM se biMdha hokara barpha se jale hue komala vRkSa ke samAna jo duHkha prApta kiyA hai usakA to bhalA smaraNa kara / AtmAnuzAsana 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. 48 utpanno'syasi doSadhAtumalavaddeho'si kopAdivAn sAdhivyAdhirasi prahINacarito'syasyAtmano vaJcakaH / mRtyuvyAttamukhAntaro'si jarasA grAsyo'si janmin vRthA kiM matto'syasi kiM hitArirahite kiM vAsi baddhaspRhaH // 54 // e

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Verses 54, 55 artha - he bAra-bAra janma ko dhAraNa karane vAle prANI! tU utpanna huA hai; vAta-pittAdi doSoM, rasa-rudhirAdi sAta dhAtuoM evaM mala-mUtrAdi se sahita zarIra kA dhAraka hai; krodhAdi kaSAyoM se sahita hai; Adhi (mAnasika pIr3A) aura vyAdhi (zArIrika pIr3A) se pIr3ita hai, duzcaritra hai, apane Apako dhokhA dene vAlA hai, mRtyu ke dvArA phailAye gaye mukha ke madhya meM sthita arthAt maraNonmukha hai; tathA z2arA (bur3hApA) kA grAsa banane vAlA hai| phira he ajJAnI prANI! yaha samajha meM nahIM AtA ki tU unmatta hokara apane hI hita kA zatru (ghAtaka) hotA huA una ahitakAraka viSayoM kI abhilASA kyoM karatA hai? 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 mental- and 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. ugragrISmakaThoradharmakiraNasphUrjadgabhastiprabhaiH saMtaptaH sakalendriyairayamaho saMvRddhatRSNo janaH / aprApyAbhimataM vivekavimukhaH pApaprayAsAkulastoyopAntadurantakardamagatakSINokSavat klizyate // 55 // artha - tIkSNa grISma kAla ke kaThora sUrya kI daidIpyamAna kiraNoM kI prabhA ke samAna saMtApa ko utpanna karane vAlI samasta indriyoM se saMtapta . . . . . . . . . . . . . . . . . . . . . 49

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Atmanusasana AtmAnuzAsana hokara yaha prANI vRddhiMgata viSayatRSNA se yukta hotA huA viveka ko naSTa kara detA hai aura phira isIliye abhISTa viSayoM ke prApta karane ke liye vaha pApAcAra meM pravRtta hokara vyAkula hotA hai| parantu jaba use ve abhISTa viSaya nahIM prApta hote haiM taba vaha isa prakAra se kleza ko prApta hotA hai jisa prakAra ki pyAsa se pIDita hokara pAnI ke nikaTa agAdha kIcar3a meM phaMsA huA nirbala baila kleza ko prApta hotA hai| 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. labdhendhano jvalatyagniH prazAmyati nirindhanaH / jvalatyubhayathApyuccairaho mohAgnirutkaTaH // 56 // artha - agni IMdhana ko pAkara jalatI hai aura usase rahita hokara bujha jAtI hai| parantu Azcarya hai ki tIvra moharUpI agni donoM bhI prakAra se U~cI (atizaya) jalatI hai| 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

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Verses 56, 57 situations when it is fed with the objects of the senses and also when it is not fed with the objects of the senses. kiM marmANyabhinanna bhIkarataro duHkarmagarmudgaNaH kiM duHkhajvalanAvalIvilasitairnAleDhi dehazciram / kiM garjadyamatUrabhairavaravAnnAkarNayannirNayaM yenAyaM na jahAti mohavihitAM nidrAmabhadrAM janaH // 57 // artha - he bhavyajIva ! kyA atyanta bhayAnaka pApakarmarUpI madhumakkhiyoM ke samUha ne isa prANI ke marma ko nahIM vidIrNa kiyA hai? avazya kiyA hai| kyA duHkharUpa agni kI jvAlAoM se isakA zarIra cirakAla se nahIM vyApta kiyA gayA hai? avazya kiyA gayA hai| kyA isane garajate hue yama (mRtyu) ke bAjoM ke bhayAnaka zabdoM ko nahIM sunA hai? avazya sunA hai| phira kyA kAraNa hai jo yaha prANI nizcaya se duHkhotpAdaka usa mohanirmita nidrA (ajJAna) ko nahIM chor3a rahA hai? 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

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Atmanusasana tAdAtmyaM tanubhiH sadAnubhavanaM pAkasya duHkarmaNo vyApAraH samayaM prati prakRtibhirgADhaM svayaM bandhanam / nidrA vizramaNaM mRteH pratibhayaM zazvanmRtizca dhruvaM janmin janmani te tathApi ramase tatraiva citraM mahat // 58 // artha - he janma lene vAle prANI! isa janma-maraNarUpa saMsAra meM terA zarIra ke sAtha tAdAtmya hai arthAt tU uttarottara dhAraNa kiye jAne vAle zarIroM ke bhItara sthita hokara sadA unake adhIna rahatA hai, tU nirantara pApakarma ke phalasvarUpa duHkha kA anubhava karatA hai, pratyeka samaya meM jo terA jJAnAvaraNAdi karmaprakRtiyoM se svayaM bandhana ( sambandha ) hotA hai vahI terA vyApAra hai, nidrA jo hai vahI terA vizrAma hai; tathA maraNa se tujhe sadA bhaya rahatA hai, parantu vaha nizcaya se AtA avazya hai| phira Azcarya yahI hai ki aisI duHkhamaya avasthA ke hone para bhI tU usI saMsAra ke bhItara ramaNa karatA hai| AtmAnuzAsana 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 (jnanavaraniya), 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 ..........

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asthisthUlatulAkalApaghaTitaM naddhaM zirAsnAyubhizcarmAcchAditamastrasAndrapizitairliptaM suguptaM khalaiH / karmArAtibhirAyurudghanigalAlagnaM zarIrAlayaM kArAgAramavaihi te hatamate prItiM vRthA mA kRthAH // 59 // Verses 59, 60 artha - he naSTabuddhi prANI ! haDDiyoM - rUpa sthUla lakar3iyoM ke samUha se racita, sirAoM aura nasoM se sambaddha, camar3A se DhakA huA, rudhira evaM saghana mAMsa se lipta, duSTa karmoM-rUpa zatruoM se rakSita, tathA Ayu- rUpa bhArI sAMkala se saMlagna; aise isa zarIra - rUpa gRha ko tU apanA kArAgAra (bandIgRha) samajhakara usake viSaya meM vyartha anurAga mata kara / 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 (ayuh). Do not have foolish fondness for this prison-house. zaraNamazaraNaM vo bandhavo bandhamUlaM ciraparicitadArA dvAramApadgRhANAm / viparimRzata putrAH zatravaH sarvametat tyajata bhajata dharmaM nirmalaM zarmakAmAH // 60 // artha - he bhavyajIvoM ! jise tuma zaraNa (gRha) mAnate ho vaha tumhArA zaraNa (rakSaka) nahIM hai, jo bandhujana haiM ve rAga- - dveSa ke nimitta hone se ...... 53

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Atmanusasana AtmAnuzAsana bandha ke kAraNa haiM, dIrgha kAla se paricaya meM AI huI strI ApattiyoM-rUpa gRhoM ke dvAra ke samAna hai, tathA jo putra haiM ve atyadhika rAga-dveSa ke kAraNa hone se zatru ke samAna haiM; yadi tuma logoM ko sukha kI abhilASA hai to aisA vicAra kara ina sabako chor3akara nirmala dharma kI ArAdhanA kro| 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. tatkRtyaM kimihendhanairiva dhanairAzAgnisaMdhukSaNaiH sambandhena kimaGga zazvadazubhaiH sambandhibhirbandhubhiH / kiM mohAhimahAbilena sadRzA dehena gehena vA dehin yAhi sukhAya te samamamuM mA gAH pramAdaM mudhA // 61 // artha - he zarIradhArI prANI! Indhana ke samAna tRSNArUpa agni ko prajvalita karane vAle dhana se yahA~ tujhe kyA prayojana hai? arthAt kucha bhI nhiiN| pApa ke kAraNabhUta sambandhiyoM (nAtedAroM) evaM anya bandhuoM (bhrAtA Adi) ke sAtha sambandha rakhane se tujhe kyA prayojana hai? kucha bhI nhiiN| moharUpa sarpa ke dIrgha bila (bA~bI) ke samAna zarIra athavA gRha se bhI tujhe kyA prayojana hai? kucha bhI nhiiN| aisA vicAra kara he bhavya jIva! tU . . . . . . . . . . . . . . . . . . . . . . . . 54

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Verses 61, 62 sukha ke nimitta usa tRSNA kI zAnti ko prApta ho, isameM vyartha pramAda na kr| 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. AdAveva mahAbalairavicalaM paTTena baddhA svayaM rakSAdhyakSabhujAsipaJjaravRtA sAmantasaMrakSitA / lakSmIrdIpazikhopamA kSitimatAM hA pazyatAM nazyati prAya: pAtitacAmarAnilahatevAnyatra kAzA nRNAm // 62 // artha - jo rAjAoM kI lakSmI sarvaprathama mahAbalavAn maMtrI aura senApati Adi ke dvArA svayaM paTTabandha ke rUpa meM nizcalatA se bA~dhI jAtI hai, jo rakSAdhikArI (paharedAra) puruSoM ke hAthoM meM sthita khaDgasamUha se veSTita kI jAtI hai, tathA jo sainika puruSoM ke dvArA rakSita rahatI hai vaha dIpaka kI lau ke samAna asthira rAjalakSmI bhI DhurAye jAne vAle cAmaroM ke pavana se tADita huI ke samAna jaba dekhate hI dekhate naSTa ho jAtI hai, taba bhalA anya sAdhAraNa manuSyoM kI lakSmI kI sthiratA ke viSaya meM kyA AzA kI jA sakatI hai? arthAt nahIM kI jA sakatI hai| The grandeur (Laksmi) of the royal kingdom is first . . . . . . . . . . . . . . . . . . . . . . . 55

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Atmanusasana 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? dIpto bhayAgravAtAridArUdaragakITavat / janmamRtyusamAzliSTe zarIre vata sIdasi // 63 // AtmAnuzAsana artha - he bhavyajIva ! jisake donoM agrabhAga agni se jala rahe haiM aisI eraNDa kI (polI) lakar3I ke bhItara sthita kIr3e ke samAna aura janma aura mRtyu se vyApta isa zarIra meM sthita hokara tU duHkha pA rahA hai, yaha kheda kI bAta hai| 56 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. netrAdIzvaracoditaH sakaluSo rUpAdivizvAya kiM preSyaH sIdasi kutsitavyatikarairaMhAMsyalaM bRMhayan / nItvA tAni bhujiSyatAmakaluSo vizvaM visRjyAtmavAnAtmAnaM dhinu satsukhI dhutarajAH sadvRttibhirnirvRtaH // 64 //

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Verses 64, 65, 66 artha - he bhavya prANI! tU netrAdi indriyoMrUpa svAmI se athavA netrAdi indriyoM ke svAmIrUpa mana se prerita dAsa ke samAna hokara saMklezayukta hotA huA rUpAdirUpa samasta viSayoM ko prApta karane ke liye hInAcaraNoM ke dvArA kyoM pApoM ko atyadhika bar3hAtA hai aura khedakhinna hotA hai ? tU una indriyoM ko hI apanA dAsa banAkara saMkleza-rahita huA una rUpAdi samasta viSayoM ko chor3a de aura jitendriya hokara apanI AtmA ko prasanna kr| isase tU sadAcaraNoM ke dvArA pApa- dhUla se rahita hokara mukti ko prApta karatA huA samIcIna sukha kA anubhava kara sakatA hai| 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. 1 arthino dhanamaprApya dhanino'pyavitRptitaH / kaSTaM sarve'pi sIdanti paramekaH sukhI' sukhI // 65 // parAyattAt sukhAd duHkhaM svAyattaM kevalaM varam / anyathA sukhinAmAnaH kathamAsaMstapasvinaH // 66 // pAThAntara - muniH ......... 57

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Atmanusasana AtmAnuzAsana artha - he dhanAbhilASI! nirdhana manuSya to dhana ko na pAkara duHkhI hote haiM aura dhanavAn manuSya santoSa ke na rahane se - tRSNA se - du:khI hote haiN| isa prakAra kheda hai ki saba hI ( dhanI aura nirdhana bhI) prANI duHkha kA anubhava karate haiN| yadi koI sukhI hai to kevala eka santoSI (tRSNA se rahita) muni hI sukhI hai| dhanavAnoM kA 'sukha' parAdhIna hai| usa parAdhIna sukha kI apekSA to AtmAdhIna duHkha arthAt apanI icchAnusAra kiye gaye anazana Adi ke dvArA hone vAlA duHkha hI acchA hai| kAraNa ki yadi aisA na hotA to phira tapazcaraNa karane vAle sAdhujana 'sukhI' isa nAma se yukta kaise ho sakate the? arthAt nahIM ho sakate the| 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. 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'? yadetatsvacchandaM viharaNamakArpaNyamazanaM sahAryaiH saMvAsaH zrutamupazamaikazramaphalam / mano mandaspandaM bahirapi cirAyAti vimRzan na jAne kasyeyaM pariNatirudArasya tapasaH // 67 // artha - sAdhu janoM kA jo yaha svatantratApUrvaka vihAra ( gamanAgamana pravRtti), dInatA (yAcanA ) se rahita bhojana, guNIjanoM kI saMgati, 58 ......

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Verses 67, 68 zAstra-svAdhyAyajanita parizrama ke phalasvarUpa rAgAdi kI upazAnti, tathA bAhya parapadArthoM meM manda- pravRtti vAlA mana hai; vaha saba kauna-se mahAn tapa kA pariNAma hai, ise maiM bahuta kAla se atyadhika vicAra karane para bhI nahIM jAnatA huuN| 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 (raga) 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! viratiratulA zAstre cintA tathA karuNA parA matirapi sadaikAntadhvAntaprapaJcavibhedinI / anazanatapazcaryA cAnte yathoktavidhAnato bhavati mahatAM nAlpasyedaM phalaM tapaso vidheH // 68 // artha - isake atirikta viSayoM se anupama virakti, zrutu kA abhyAsa, utkRSTa dayA, nirantara ekAntarUpa andhakAra ke vistAra ko naSTa karane vAlI buddhi, tathA anta meM Agamokta vidhi se anazana tapa kA AcaraNa arthAt AhAra ke parityAgapUrvaka samAdhimaraNa; yaha saba mahAtmAoM kI pravRtti kisI thor3e-se tapa ke anuSThAna kA phala nahIM hai, kintu mahAn tapa kA hI vaha phala hai| ....... 59

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Atmanusasana AtmAnuzAsana 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. upAyakoTidUrakSe svatastataH ito'nyataH / sarvataH patanaprAye kAye ko'yaM tavAgrahaH // 69 // artha - karor3oM upAyoM ko karake bhI jisa zarIra kA rakSaNa na svayaM kiyA jA sakatA hai aura na anya kisI ke dvArA karAyA jA sakatA hai, kintu jo saba prakAra se naSTa hI hone vAlA hai, usa zarIra kI rakSA ke viSaya meM terA kauna- - sA Agraha hai ? arthAt jaba kisI bhI prakAra se ukta zarIra kI rakSA nahIM kI jA sakatI hai taba haThapUrvaka saba prakAra se usakI rakSA kA prayatna karanA nirarthaka hai| 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 ...........

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Verses 70, 71 avazyaM nazvarairebhirAyuHkAyAdibhiryadi / zAzvataM padamAyAti mudhAyAtamavaihi te // 70 // artha - isaliye yadi avazya naSTa hone vAle ina Ayu aura zarIra AdikoM ke dvArA tujhe avinazvara pada (mokSa) prApta hotA hai to tU use anAyAsa hI AyA smjh| If through these essentially perishable age (ayuh) and body (kaya), you are able to attain the eternal state (of liberation) then know that you have attained it effortlessly. gantumucchvAsaniHzvAsairabhyasyatyeSa santatam / lokaH pRthagito vAJchatyAtmAnamajarAmaram // 71 // artha - yaha jIva nirantara ucchvAsa aura ni:zvAsoM ke dvArA jAne kA abhyAsa karatA hai| parantu ajJAnI jana una ucchvAsa aura ni:zvAsoM ke dvArA AtmA ko ajara-amara arthAt z2arA aura maraNa se rahita mAnatA hai| The living being (jiva), through inhalation and exhalation, exhausts his age (ayuh). But the ignorant, due to these very inhalation and exhalation, considers his soul to be free from decay and death. . . . . . . . . . . . . . . . . . . . . . . . 61

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Atmanusasana AtmAnuzAsana galatyAyuH prAyaH prakaTitaghaTIyantrasalilaM khalaH kAyo'pyAyurgatimanupatatyeSa satatam / kimasyAnyairanyairdvayamayamidaM jIvitamiha sthito bhrAntyA nAvi svamiva manute sthAsnumapadhIH // 72 // artha - yaha Ayu prAyaH arahaTa kI ghaTikAoM meM sthita jala ke samAna pratisamaya kSINa ho rahI hai tathA yaha duSTa zarIra bhI nirantara usa Ayu kI gati (nazvaratA) kA anukaraNa kara rahA hai| phira bhalA isa prANI kA apane se bhinna anya strI evaM putra-mitrAdi se kyA prayojana siddha hone vAlA hai? arthAt kucha bhI nhiiN| kAraNa yaha ki yahA~ ina donoM (Ayu aura zarIra) svarUpa hI to yaha jIvita hai| phira bhI avivekI prANI nAva meM sthita manuSya ke samAna bhrama se apane ko sthirazIla mAnatA hai| The age (ayuh) 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

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Verses 73, 74 ucchvAsaH khedajanyatvAd duHkhameSo'tra jIvitam / tadvirAmo bhavenmRtyurnRNAM bhaNa kutaH sukham // 73 // artha - ucchvAsa kaSTa se utpanna hone ke kAraNa duHkharUpa hai aura yaha ucchvAsa hI yahA~ jIvana tathA usakA vinAza hI maraNa hai| phira batalAIye ki manuSyoM ko sukha kahA~ se ho sakatA hai? nahIM ho sakatA hai| 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? janmatAladrumAjjantuphalAni pracyutAnyadhaH / aprApya mRtyubhUbhAgamantare syuH kiyacciram // 74 // artha - janmarUpa tAr3a ke vRkSa se nIce gire hue prANIrUpa phala mRtyurUpa pRthivItala ko na prApta hokara antarAla meM kitane kAla raha sakate haiM? 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? 'pAThAntara - tadvirAme . . . . . . . . . . . . . . . .. . . . . . . 63

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Atmanusasana AtmAnuzAsana kSitijaladhibhiH saMkhyAtItairbahiH pavanaistribhiH parivRtamataH khenAdhastAtkhalAsuranArakAn / upari divijAn madhye kRtvA narAn vidhimantriNA patirapi nRNAM trAtA naiko hyalaMdhyatamo'ntakaH // 75 // artha - vidhi (brahmA yA karma) rUpa maMtrI ne isa loka meM nIce duSTa asurakumAra devoM aura nArakiyoM ko tathA Upara vaimAnika devoM ko karake madhya meM manuSyoM ko sthApita kiyA aura unake nivAsabhUta usa manuSyaloka ko asaMkhyAta pRthivIsvarUpa dvIpoM aura samudroM se veSTita kiyaa| unake bhI bAhara tIna (ghanodadhivAtavalaya, ghanavAtavalaya aura tanuvAtavalaya) vAtavalayoM se tathA unake bhI Age use AkAza se veSTita kiyaa| itane para bhI na to vaha vidhirUpa maMtrI hI una manuSyoM kI rakSA kara pAtA hai aura na cakravartI Adi bhii| kAraNa yaha ki loka meM atyadhika durgama eka vaha yama (mRtyu) hI hai| The creator-minister (Brahma or karmas) has put the human-region in the middle, the evil-minded 'asura' (bhavanavasi and vyantara devas) and the infernal beings below it, and the celestial beings (vaimanika 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 ghanodadhivatavalaya, ghanavatavalaya, and tanuvatavalaya. All these are surrounded by the infinite non-universe-space (alokakasa). In spite of such security, neither the creator-minister nor the king-of-kings (cakravarti) are able to secure the human beings. In this world, death is inviolable. 64

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avijJAtasthAno vyapagatatanuH khalo rAhurbhAsvaddazazatakarAkrAntabhuvanam / sphurantaM bhAsvantaM kila gilati hA kaSTamaparaH ' pariprApte kAle vilasati vidhau ko hi balavAn // 76 // pApamalinaH artha - jisakA sthAna ajJAta hai, jo zarIra se rahita hai, tathA jo pApa se malina arthAta kAlA hai vaha duSTa rAhu nizcaya se prakAzamAna eka hajAra kiraNoMrUpa hAthoM se loka ko vyApta karane vAle pratApI sUrya ko kavalita karatA hai, yaha bar3e kheda kI bAta hai; ThIka hai- samayanusAra karma kA udaya Ane para dUsarA kauna balavAn hai? Ayu ke pUrNa hone para aisA koI bhI baliSTha prANI nahIM hai jo mRtyu se baca ske| 1 pAThAntara It is a great pity that the wicked Rahu, 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 (ayuh), no one can escape death. - kaSTamaparam * In Hindu mythology, Rahu has only the head, and not the trunk. Verse 76 ....... ... 65

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Atmanusasana AtmAnuzAsana utpAdya mohamadavihvalameva vizvaM vedhAH svayaM gataghRNaSThakavadyatheSTam / saMsArabhIkaramahAgahanAntarAle hantA nivArayitumatra hi kaH samarthaH // 77 // artha - karmarUpa brahmA samasta vizva ko hI moharUpa madirA se mUrchita karake tatpazcAt svayaM hI Thaga (cora-DAkU) samAna nirdaya banakara icchAnusAra saMsArarUpa bhayAnaka mahAvana ke madhya meM usakA ghAta karatA hai| usase rakSA karane ke liye bhalA yahA~ dUsarA kauna samartha hai? arthAt koI nahIM hai| Brahma (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? kadA kathaM kutaH kasminnityatarvyaH khalo'ntakaH / prApnotyeva kimityAdhvaM yatadhvaM zreyase budhAH // 78 // artha - jisa kAla ke viSaya meM kaba vaha AtA hai, kaise AtA hai, kahA~ se AtA hai aura kahA~ para jAtA hai| isa prakAra kA vicAra nahIM kiyA jA sakatA hai vaha duSTa kAla prApta to hotA hI hai| phira he vidvAnoM! Apa nizcinta kyoM baiThe haiM? apane kalyANa ke liye prayatna kiijiye| abhiprAya 1 pAThAntara - madavibhramameva ........................ 66

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Verses 78, 79 yaha hai ki prANI ke maraNa kA na to koI samaya hI niyata hai aura na sthAna bhii| ataeva vivekI jana ko sadA sAvadhAna rahakara Atmahita meM pravRtta rahanA caahiye| 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. asAmavAyikaM mRtyorekamAlokya kaJcana / dezaM kAlaM vidhiM hetuM nizcintAH santu jantavaH // 79 // artha - mRtyu se sambandha na rakhane vAle kisI eka deza ko, kAla ko, vidhAna ko aura kAraNa ko dekhakara prANI nizcinta ho jaaveN| O living being! Remain fearless where there is no connection with death, in terms of place, time, method and cause. EXPLANATORY NOTE 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, Acarya says that you scout a place which is beyond death. And, that place is the seat of the liberated souls - the Siddha sila. Leaving aside the sense of attachment or aversion for external objects, tread the path to liberation (moksamarga). . . . . . . . . . . . . . . . . . . . . . . . 67

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Atmanusasana apihitamahAghoradvAraM na kiM narakApadAmupakRtavato bhUyaH kiM te na cedamapAkarot / kuzalavilayajvAlAjAle kalatrakalevare kathamiva bhavAnatra prItaH pRthagjanadurlabhe // 80 // artha - jisa strI ke zarIra ko ajJAnI jana durlabha mAnate haiM usa strI ke zarIra meM he bhavya! tU kisaliye anurakta ho rahA hai? vaha strI kA zarIra puNya (sukha) ko bhasmIbhUta karane ke liye agni kI jvAlAoM ke samUha ke samAna hokara naraka kI ApattiyoM ko prApta karane ke liye khule hue mahAbhayAnaka dvAra ke samAna hai| tathA jisa strI - zarIra ko tUne vastrAbharaNAdi se alaMkRta kara bAra-bAra upakRta kiyA hai usane kyA terA pratikUla AcaraNa karake apakAra nahIM kiyA hai? arthAt avazya hI kiyA hai| ataeva aise kRtaghna strI ke zarIra meM anurAga karanA ucita nahIM hai| 68 AtmAnuzAsana 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? ............

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Verse 81 vyApatparvamayaM virAmavirasaM mUle'pyabhogyocitaM viSvakSutkSatapAtakuSThakuthitAdhugrAmayaizchidritam / mAnuSyaM ghuNabhakSitekSusadRzaM nAmaikaramyaM punaH niHsAraM paralokabIjamacirAtkRtveha sArIkuru // 81 // artha - ApattiyoMrUpa poroM se nirmita, anta meM nIrasa, mUla meM bhI upabhoga ke ayogya tathA saba ora se bhUkha, kSatapAta (ghAva), kuSTha aura durgandha Adi tIvra rogoM se cheda yukta kI gaI aisI yaha manuSya paryAya ghunoM (lakar3I ke kIr3oM) se khAye hue ganne ke samAna kevala nAma se hI ramaNIya hai| he bhavya! tU isa ni:sAra manuSya paryAya ko zIghra yahA~ para bhava kA bIja (sAdhana) karake sArayukta kara le| Like the sugarcane infested with wood-worms, the human mode (paryaya) 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 (paryaya) purposeful by turning it into a seed for the next birth. 6

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Atmanusasana prasupto maraNAzaGkAM prabuddho jIvitotsavam / pratyahaM janayanneSa tiSThet kAye kiyacciram // 82 // artha jaba prANI sotA hai taba vaha mRtavat hokara marane kI AzaMkA utpanna karatA hai aura jaba jAgRta rahatA hai taba jIne ke utsava ko karatA hai| isa prakAra pratidina AcaraNa karane vAlA yaha prANI kitane kAla taka usa zarIra meM raha sakegA? arthAt bahuta hI thor3e samaya taka raha sakatA hai, pazcAt usa zarIra ko chor3anA hI par3egA / 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? AtmAnuzAsana satyaM vadAtra yadi janmani bandhukRtyamAptaM tvayA kimapi bandhujanAddhitArtham / etAvadeva paramasti mRtasya pazcAt sambhUya kAyamahitaM tava bhasmayanti // 83 // artha - he prANI! yadi tUne saMsAra meM bhAI-bandhu Adi kuTumbI janoM se kucha bhI hitakara bandhutva kA kArya prApta kiyA hai to use satya btlaa| unakA kevala itanA hI kArya hai ki mara jAne ke pazcAt ve ekatrita hokara tere ahitakAraka zarIra ko jalA dete haiN| 70 O soul! Come out with the truth if any real, brotherly favour has been done to you by your brothers and ........

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Verses 83,84, 85 relations in this world. The only favour that they do to you is to assemble after your death and cremate your adversarial body. janmasantAnasampAdivivAhAdividhAyinaH / svAH pare'sya sakRtprANahAriNo na pare pare // 84 // artha - jo kuTumbI jana janma-paramparA (saMsAra) ko bar3hAne vAle vivAhAdi kArya ko karate haiM ve isa jIva ke zatru haiM, dUsare jo eka hI bAra prANoM kA apaharaNa karane vAle haiM ve yathArtha meM zatru nahIM haiN| 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. dhanarandhanasambhAra prakSipyAzAhutAzane / jvalantaM manyate bhrAntaH zAntaM sandhukSaNakSaNe // 85 // artha - AzA (viSayatRSNA) rUpa agni meM dhanarUpa indhana ke samUha ko DAlakara bhrAnti ko prApta huA prANI usa jalatI huI AzArUpa agni ko jalane ke samaya meM zAnta mAnatA hai| 1 pAThAntara - re dhanendhanasaMbhAraM . . . . . . . . . . . . . . . . . . . . . . . 71

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Atmanusasana AtmAnuzAsana The deluded man gets a sense of satisfaction while he rages the fire of his cravings by feeding it with the faggot of wealth. palitacchalena dehAnnirgacchati zuddhireva tava buddheH / kathamiva paralokArthaM jarI varAkastadA smarati // 86 // artha - he bhavya! bAloM kI dhavalatA ke miSa (chala) se terI buddhi kI nirmalatA hI zarIra se nikalatI jA rahI hai| aisI avasthA meM bicArA vRddha usa samaya parabhava meM hita karane vAle kAryoM kA kaise smaraNa kara sakatA hai? arthAt nahIM kara sakatA hai| 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? iSTArthodyadanAzitaM bhavasukhakSArAmbhasi prasphurannAnAmAnasaduHkhavADavazikhAsaMdIpitAbhyantare / mRtyUtpattijarAtaraGgacapale saMsAraghorArNave mohagrAhavidAritAsyavivarAdUre carA durlabhAH // 87 // 1 pAThAntara - iSTArthAdyadavAptatadbhavasukhekSArAmbhasi ....................... 72

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Verses 87, 88 artha - jo saMsArarUpa bhayAnaka samudra manohara padArthoM ke nimitta se utpanna hone vAle asantoSajanaka sukha-rUpa khAre jala se paripUrNa hai; jisakA bhItarI bhAga aneka prakAra se mAnasika du:khoM-rUpa bar3avAnala kI jvAlAoM se jala rahA hai; tathA jo maraNa, janma evaM vRddhatva-rUpa laharoM se caMcala hai; usa bhayAnaka saMsAra-samudra meM jo vivekI prANI moharUpa hiMsra jalajantuoM (magaramaccha Adi) ke phAr3e hue mukha-rUpa bila se dUra rahate haiM ve durlabha haiN| 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. avyucchinnaiH sukhaparikaraiAlitA lolaramyaiH zyAmAGgInAM nayanakamalairarcitA yauvanAntam / dhanyo'si tvaM yadi tanuriyaM labdhabodhema'gIbhirdagdhAraNye sthalakamalinIzaGkayAlokyate te // 8 // artha - nirantara prApta hone vAlI sukha-sAmagrI se pAlita aura yauvana ke madhya meM sundara striyoM ke caMcala evaM ramaNIya netroM-rUpa kamaloM se pUjita . . . . . . . . . . . . . . . . . . . . . . .

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Atmanusasana AtmAnuzAsana arthAt dekhA gayA aisA vaha terA zarIra vivekajJAna ke prApta hone para yadi jale hue vana meM hiraNiyoM ke dvArA sthalakamalinI kI AzaMkA se dekhA jAtA hai to tU dhanya hai - prazaMsA ke yogya hai| 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. bAlye vetsi na kiJcidapyaparipUrNAGgo hitaM vAhitaM kAmAndhaH khalu kAminIdrumaghane bhrAmyan vane yauvane / madhye vRddhatRSArjituM vasu pazuH kliznAsi kRSyAdibhiddhikye'rdhamRtaH kva janma phali te dharmo bhavennirmalaH // 89 // artha - prANI bAlyAvasthA meM zarIra ke puSTa na hone se kucha bhI hita-ahita ko nahIM jAnatA hai| yauvana avasthA meM kAma se andhA hokara striyoM-rUpa vRkSoM se saghana usa yauvanarUpa vana meM vicaratA hai, isaliye yahA~ bhI vaha hitAhita ko nahIM jAnatA hai| madhyama (adher3a) avasthA meM pazu ke samAna ajJAnI hokara bar3hI huI tRSNA ko zAnta karane ke liye khetI va vANijya Adi ke dvArA dhana ke kamAne meM tatpara raha kara khinna * pAThAntara - pazo 2 rvaddho vArddhamRtaH 2 phalitaM . . . . . . . . . . . . . . . . . . . . . . . 74

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Verses 89, 90 hotA hai, ataH isa samaya bhI hitAhita ko nahIM jAnatA hai, tathA vRddhAvasthA ke prApta hone para vaha adhamare ke samAna hokara zarIra se zithila ho jAtA hai, isaliye yahA~ bhI hitAhita kA viveka nahIM rahatA hai| aisI dazA meM, he bhavyajIva! kauna sI avasthA meM dharma kA AcaraNa karake tU apane janma ko saphala kara sakatA hai? 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? bAlye'smin yadanena te viracitaM smartuM ca tannocitaM madhye cApi dhanArjanavyatikaraistannAsti yannArpitaM / vAddhikye'pyabhibhUya dantadalanAdyAceSTitaM niSThuraM pazyAdyApi vidhervazena calituM vAJchasyaho durmate // 10 // 1 pAThAntara - dhanArjanavyatikaraistannArpitaM yattvayi 2 vArdhakye . . . . . . . . . . . . . . . . . . . . . . . . 75

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Atmanusasana AtmAnuzAsana artha - he durbuddhi prANI! isa vidhi (karma) ne bAlyakAla meM jo terA ahita kiyA hai usakA smaraNa karanA bhI yogya nahIM hai| madhyama avasthA meM bhI aisA koI du:kha nahIM hai jise ki usane dhanopArjana Adi kaSTaprada kAryoM ke dvArA tujhe prApta na karAyA ho| vRddhAvasthA meM bhI usane tujhe tiraskRta karake nirdayatApUrvaka dA~ta tor3a dene Adi kA prayatna kiyA hai| phira dekha to sahI ki terA itanA ahita karane para bhI Aja bhI tU ukta karma ke hI vazIbhUta hokara pravRtti karane kI icchA karatA hai| 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. azrotrIva tiraskRtAparatiraskArazrutInAM zrutiH cakSurvIkSitumakSamaM tava dazAM dUSyAmivAndhyaM gatam / bhItyevAbhimukhAntakAdatitarAM kAyo'pyayaM kampate niSkampastvamaho pradIptabhavane'pyAse (sse) jarAjarjare // 11 // artha - he vRddha! tere kAna dUsaroM ke nindAvAkyoM ke nahIM sunane kI icchA se hI mAno tiraskRta arthAt naSTa ho gaye - bahare ho gye| netra mAno terI ghRNita avasthA ko dekhane meM asamartha hokara hI andhepana ko prApta ho gaye haiN| yaha zarIra bhI terA sanmukha Ane vAle yama (mRtyu) se mAno . . . . . . . . . . . . . . . . . . . . . . . 76

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Verses 91, 92 bhayabhIta ho karake hI atyadhika kA~pa rahA hai| phira bhI Azcarya hai ki tU jalate hue ghara ke samAna usa vRddhatva se zithila hue zarIra meM nizcala raha rahA hai| 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. atipariciteSvavajJA nave bhavet prItiriti hi janavAdaH / tvaM kimiti mRSA kuruSe doSAsakto guNeSvarataH // 12 // artha - atyanta paricita vastu meM anAdarabuddhi aura navIna meM prema hotA hai, yaha jo kivadantI (prasiddhi) hai use tU doSoM meM Asakta tathA guNoM meM anurAga-rahita hokara kyoM asatya karatA hai? 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

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Atmanusasana AtmAnuzAsana haMsairna bhuktamatikarkazamambhasApi no saGgataM dinavikAsi sarojamittham / nAlokitaM madhukareNa mRtaM vRthaiva prAyaH kuto vyasaninAM svahite vivekaH // 13 // artha - kamala ko haMsoM ke dvArA nahIM khAyA jAtA hai, vaha jala meM utpanna hokara bhI usase cUMki saMgata nahIM hotA hai ataeva kaThora hai, tathA vaha dina meM vikasita hokara rAtri meM mukulita ho jAtA hai| yaha saba vicAra bhramara nahIM karatA hai| isaliye vaha vyartha meM usakI gandha meM Asakta hotA huA rAtri meM usake saMkucita ho jAne para usI ke bhItara maraNa ko prApta hotA hai| ThIka hai- vyasanI janoM ko apane hitAhita kA vicAra nahIM rahatA hai| 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! prajJaiva durlabhA suSThu durlabhA sA'nyajanmane / tAM prApya ye pramAdyanti te zocyAH khalu dhImatAm // 14 // artha - prathama to hitAhita kA vicAra karane-rUpa buddhi (prajJA) hI durlabha hai, phira vaha parabhava ke hita kA viveka to aura bhI durlabha hai| usa 78

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Verses 94, 95 viveka ko prApta karake bhI jo jIva pramAda karate haiM ve buddhimAnoM ke liye zocanIya hote haiN| 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). lokAdhipAH kSitibhujo bhuvi yena jAtAH tasmin vidhau sati hi sarvajanaprasiddhe / zocyaM tadeva yadamI spRhaNIyavIryAsteSAM budhAzca bata kiMkaratAM prayAnti // 95 // artha - jisa vidhi (puNya) se pRthivI ke Upara loka ke adhipati rAjA hue haiM usa vidhi ke sarva janoM meM prasiddha hone para bhI yahI kheda kI bAta hai ki jo viziSTa parAkramI aura vidvAn haiM ve bhI ukta rAjA logoM kI dAsatA ko prApta hote haiM - sevA karate haiN| 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

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Atmanusasana AtmAnuzAsana yasminnasti sa bhUbhRto dhRtamahAvaMzA pradezaH paraH prajJApAramitA dhRtonnatidhanAH mUrdhA dhriyante zriyai / bhUyAstasya bhujaGgadurgamatamo mArgo nirAzastato vyaktaM vastumayuktamAryamahatAM sarvArthasAkSAtkRtaH // 16 // artha - jo parvata bar3e bar3e bA~sa ke vRkSoM ko dhAraNa karate haiM, jinakA anta buddhi se hI jAnA jA sakatA hai, tathA jo u~cAI-rUpa dhana ko dhAraNa karane vAle haiM; aise ve parvata jisa pradeza (nidhAnasthAna) meM zobhA ke nimitta sthita haiM vaha utkRSTa pradeza hai| usakA laMbA mArga saoNM se atyanta durgama aura dizAoM se rahita arthAt digbhrama ko utpanna karane vAlA hai| isaliye he Arya! usake viSaya meM mahApuruSoM ke lie spaSTa batalAnA ayogya hai| vaha sarvArya nAma ke dvitIya maMtrI ke dvArA pratyakSa meM dekhA gayA hai| prakRta zloka kA yaha eka artha udAharaNa svarUpa hai| dUsarA mukhya artha usakA isa prakAra hai- pradeza zabda kA artha yahA~ dharma hai, kyoMki 'pradizyate parasmai pratipAdyate iti pradezaH' arthAt dUsaroM ke liye jisakA upadeza kiyA jAtA hai vaha pradeza (dharma) hai, aisI usakI nirukti hai| jisa dharma ke hone para ikSvAku Adi uttama vaMza ko dhAraNa karane vAle (kulIna) buddhi ke pAragAmI (atizaya vidvAn) tathA guNoM se unnata hokara dhana ke dhAraka aise rAjA loga anya janoM ke dvArA lakSmI prApti ke nimitta zira se dhAraNa kiye jAte haiM vaha dharma utkRSTa hai| usa dharma kA mArga (upAya) dAna-saMyamAdi ke bheda se aneka prakAra kA hai jo AzA (viSayavAMchA) se rahita hotA huA bhujaMgo - kAmIjanoM - ke liye durlabha hai| isa kAraNa mahApuruSoM ke liye usakA spaSTatayA vyAkhyAna karanA azakya hai| vaha dharma sarvArya arthAt saboM se pUjane yogya sarvajJa ke dvArA pratyakSa meM dekhA gayA hai| 30

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Verse 96 The verse has two meanings. The first is the literal meaning: 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 Sarvarya. The second is the inferred meaning: b) The word 'pradesa' in the verse implies 'dharma'. By following dharma, men are born in monarchical families like Iksvaku; 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 Sarvarya (read sarvajna) - the one who is worshipped by all - or, the Omniscient Lord. . . . . . . . . . . . . . . . .

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Atmanusasana zarIre'smin sarvAzucini bahuduHkhe'pi nivasan vyaraMsInno naiva prathayati janaH prItimadhikAm / idaM dRSTvApyasmAdviramayitumenaM ca yatate yatiryAtAkhyAnaiH parahitaratiM pazya mahataH // 97 // artha jo zarIra saba prakAra se apavitra aura bahuta duHkhoM ko utpanna karane vAlA hai aise isa zarIra meM rahanevAlA prANI usase virakta nahIM hotA hai, balki vaha ukta zarIra ko dekha karake bhI usase adhika prIti nahIM karatA ho so bAta nahIM, kintu adhika hI prIti karatA hai / usako hitaiSI muni zreSTha upadezoM ke dvArA isa apavitra zarIra se virakta karane ke liye prayatna karate haiN| aise mahApuruSoM kA dUsaroM kA hitaviSayaka anurAga dekhane yogya hai prazaMsanIya hai| 1 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. 82 AtmAnuzAsana EXPLANATORY NOTE Acarya Samantabhadra, in adoration of Lord Suparsvanatha (the seventh Tirthankara), has emphasized the impurity of the body and futility of having attachment toward it. 1 pAThAntara -- imAM (athavA) imaM

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Verses 97,98 Acarya Samantabhadra's Svayambhustotra: ajaGgamaM jaGgamaneyayantraM yathA tathA jIvadhRtaM zarIram / bIbhatsu pUti kSayi tApakaM ca sneho vRthAtreti hitaM tvamAkhyaH // 7-2-32 // jaise buddhipUrvaka na calane vAlA jar3a (gati rahita) yantra (gAr3I Adi) usako calAne vAle (manuSya) ke dvArA saMcAlita hotA hai vaise hI yaha jar3a zarIra svayaM buddhipUrvaka kriyA nahIM kara sakatA hai parantu cetana jIva ke dvArA saMcAlita hotA hai| phira yaha zarIra ati ghinAvanA hai, durgandhamaya hai, nazvara hai aura saMtApa kA kAraNa hai| isa zarIra se anurAga karanA niSphala hai| aisA hitopadeza Apane diyA 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 Suparsvanatha! This is your benign precept. itthaM tatheti bahunA kimudIritena bhUyastvayaiva nanu janmani bhuktamuktam / etAvadeva kathitaM tava saGkalayya sarvApadAM padamidaM jananaM janAnAm // 98 // artha - he bhavyajIva! yaha zarIra aisA hai aura vaisA hai, isa prakAra bahuta kahane se kyA prayojana siddha hone vAlA hai? tUne svayaM hI isa saMsAra meM use aneka bAra bhogA hai aura chor3A hai| saMkSepa meM saMgraharUpa se tujhe yahI upadeza diyA hai ki yaha prANiyoM kA zarIra saba du:khoM kA ghara hai| . . . . . . . . . . . . . . . . 83

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Atmanusasana AtmAnuzAsana 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 home to all kinds of miseries. antarvAntaM vadanavivare kSuttRSArttaH pratIcchan karmAyattaH suciramudarAvaskare vRddhagRddhayA / niSpandAtmA kRmisahacaro janmani klezabhIto manye janminnapi ca maraNAttannimittAdvibheSi // 99 // artha yaha prANI garbhAvasthA meM karma ke adhIna hokara cirakAla taka mAtA ke peTarUpa viSThAgRha ( saMDAsa ) meM sthita rahatA hai aura vahA~ bhUkha-pyAsa se pIr3ita hokara bar3hI huI tRSNA se mAtA ke dvArA khAye hue bhojana (ucchiSTa) kI mu~ha kholakara pratIkSA kiyA karatA hai| vahA~ vaha sthAna ke saMkucita hone se hAtha-paira Adi zarIra ke avayavoM ko hilA-DulA nahIM sakatA hai tathA udarastha kIr3oM ke sAtha rahakara janma ke kaSTa se bhayabhIta hotA hai| he janma lene vAle prANI ! tU jo maraNa se DaratA hai so maiM aisA samajhatA hU~ ki vaha maraNa cU~ki agale janma kA kAraNa hai, isIliye mAno usa maraNa se DaratA hai, kyoMki janma kA kaSTa tujhe anubhava meM A hI cukA hai| 84 - 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 ........

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Verses 99, 100 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. ajAkRpANIyamanuSThitaM tvayA vikalpamugdhena bhavAditaH purA / yadatra kiJcitsukharUpamApyate tadArya viddhyandhakavartakIyam // 100 // artha - he Arya! tUne isa (samyagdarzanayukta) bhava se pahale saMsAra meM heya aura upAdeya ke vicAra meM mUr3ha hokara ajAkRpANIya ke samAna kArya kiyA hai| yahA~ jo kucha sukharUpa sAmagrI prApta hotI hai vaha andhaka-vartakIya nyAya se hI prApta hotI hai| O noble man! Before your present life, marked by right faith (samyagdarsana), you had acted like the 'ajakrpaniya'*, 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-vartakiya'**. * 'ajakrpaniya'- 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. ** 'andhaka-vartakiya' - A blind man spreads his hands and, by chance, catches a sparrow. . . . . . . . . . . . . . . . . . . . . . . . 85

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Atmanusasana AtmAnuzAsana hA kaSTamiSTavanitAbhirakANDa eva caNDo vikhaNDayati paNDitamAnino'pi / pazyAdbhutaM tadapi dhIratayA sahante dagdhuM tapo'gnibhiramuM na samutsahante // 101 // artha - bar3e kheda kI bAta hai ki jo apane ko paNDita samajhate haiM unako bhI yaha atyadhika kAma (viSayavAMchA) asamaya meM hI iSTa striyoM ke dvArA vikhaNDita karatA hai| phira bhI dekho yaha Azcarya kI bAta hai ki ve use (kAmakRta vikhaNDana ko) bhI dhIratApUrvaka sahana karate haiM, kintu taparUpa agni ke dvArA usa kAma ko jalAne ke liye utsAha ko nahIM / karate haiN| 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. arthibhyastRNavadvicintya viSayAn kazcicchriyaM dattavAn pApAM tAmavitarpiNIM vigaNayannAdAt parastyaktavAn / prAgevAkuzalAM vimRzya subhago'pyanyo na paryagrahItete te viditottarottaravarAH sarvottamAstyAginaH // 102 // artha - koI vidvAn manuSya viSayoM ko tRNa ke samAna tuccha samajhakara lakSmI (dhana-sampatti) ko yAcakoM ke liye de detA hai| dUsarA koI . . . . . . . . . . . . . . . . . . . . . . . . 86

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Verses 102, 103 vivekI jIva ukta lakSmI ko pApa kA kAraNa aura asantoSajanaka jAnakara kisI dUsare ke liye nahIM detA hai kintu use yoM hI chor3a detA hai| tIsarA koI mahAvivekI jIva usako pahale hI ahitakAraka mAnakara grahaNa nahIM karatA hai| isa prakAra ve tyAgI uttarottara tyAga kI utkRSTatA ko pAne vAle haiM - uttarottara utkRSTatA ko prApta haiN| 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. virajya sampadaH santastyajanti kimihAdbhutam / mA vamIt kiM jugupsAvAn subhuktamapi bhojanam // 103 // artha - yadi sajjana puruSa virakta ho karake una saMpattiyoM ko chor3a dete haiM to isameM Azcarya hI kyA hai? kucha bhI nhiiN| ThIka hI hai- jisa puruSa ko ghRNA utpanna huI hai vaha kyA bhale prakAra khAye gaye bhojana kA bhI vamana (ulaTI) nahIM karatA hai? arthAt karatA hI hai| 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?

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Atmanusasana AtmAnuzAsana zriyaM tyajan jaDaH zokaM vismayaM sAttvikaH sa tAm / karoti tattvaviccitraM na zokaM na ca vismayam // 104 // artha - mUrkha puruSa lakSmI ko chor3atA huA zoka karatA hai, tathA puruSArthI manuSya usa lakSmI ko chor3atA huA vizeSa abhimAna karatA hai, parantu tattva kA jAnakAra usake parityAga meM na to zoka karatA hai aura na viziSTa abhimAna hI karatA hai| 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. vimRzyoccairgarbhAt prabhRti mRtiparyantamakhilaM mudhApyetatklezAzucibhayanikArAdyabahulam / budhaistyAjyaM tyAgAdyadi bhavati muktizca jaDadhIH sa kastyaktuM nAlaM khalajanasamAyogasadRzam // 105 // artha - garbha se lekara maraNaparyanta yaha jo samasta zarIra-sambandhita AcaraNa hai vaha vyartha meM pracura kleza, apavitratA, bhaya aura tiraskAra Adi se paripUrNa hai, aisA jAna kara vidvAnoM ko usakA parityAga karanA caahiye| usake tyAga se yadi mokSa prApta hotA hai to phira vaha kauna-sA mUrkha hai jo duSTa jana kI saMgati ke samAna use chor3ane ke liye samartha na ho? arthAt vivekI prANI use chor3ate hI haiN| 1 pAThAntara - nikArAgha . . . .. . . . . . . . . . . . . . . . . . . . 88

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Verses 105, 106 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. kubodharAgAdiviceSTitaiH phalaM tvayApi bhUyo jananAdilakSaNam / pratIhi bhavya pratilomavRttibhiH dhruvaM phalaM prApsyasi tadvilakSaNam // 106 // artha - he bhavya! tUne bAra-bAra mithyAjJAna evaM rAga-dveSAdi janita pravRttiyoM se jo janma-maraNAdirUpa phala prApta kiyA hai usake viruddha pravRttiyoM - samyagjJAna evaM vairAgyajanita AcaraNoM - ke dvArA tU nizcaya se usake viparIta phala - ajara-amara pada - ko prApta karegA, aisA nizcaya kr| 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.

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Atmanusasana AtmAnuzAsana dayAdamatyAgasamAdhisantateH pathi prayAhi praguNaM prayatnavAn / nayatyavazyaM vacasAmagocaraM vikalpadUraM paramaM kimapyasau // 107 // artha - he bhavya ! tU prayatna karake sarala bhAva se dayA, indriyadamana, dAna aura dhyAna kI paramparA ke mArga meM pravRtta ho jaa| vaha mArga nizcaya se kisI aise utkRSTa pada (mokSa) ko prApta karAtA hai jo vacana se anirvacanIya evaM samasta vikalpoM se rahita hai| O worthy soul! With a clear mind, make efforts to tread the path that is marked by compassion (daya or ahimsa), self-restraint (indriyadamana or samyama), renunciation (dana or parigrahatyaga), and meditation (samadhi or dhyana). This path certainly leads to that excellent state of liberation (moksa) which is beyond words and rid of all inquisitiveness (vikalpa). 90 EXPLANATORY NOTE Acarya Samantabhadra in Yuktyanusasanam also mentions that the unparalleled Doctrine expounded by Lord Jina comprises these four: compassion (daya), self-restraint (dama), renunciation ( tyaga), and meditation (samadhi): dayAdamatyAgasamAdhiniSThaM nayapramANaprakRtAMjasArtham / adhRSyamanyairakhilaiH pravAdai jina ! tvadIyaM matamadvitIyam // 6 // vijJAnanihatamohaM kuTIpravezo vizuddhakAyamiva / tyAgaH parigrahANAmavazyamajarAmaraM kurute // 108 // .......

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Verses 108, 109 artha - vivekajJAna ke dvArA moha ke naSTa ho jAne para kiyA gayA parigrahoM kA tyAga nizcaya se jIva ko z2arA aura maraNa se rahita isa prakAra kara detA hai jisa prakAra 'kuTIpraveza kriyA' zarIra ko vizuddha kara detI hai| On acquisition of discriminatory-knowledge (vivekajnana), 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 'kutipravesa kriya"* which cleanses the body. abhuktvApi parityAgAt svocchiSTaM vizvamAsitam / yena citraM namastasmai kaumArabrahmacAriNe // 109 // artha - Azcarya hai; jisane svayaM na bhogate hue vizva ke bhogoM kA tyAga karake unheM apane ucchiSTarUpa kiyA hai usa bAlabrahmacArI ke liye namaskAra ho| 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! * The 'kutipravesa kriya' is a system of cleansing the body in Ayurveda. The 'kuti' is a specially made hut where the patient, who has withdrawn from all sinful activities, is treated for several days with specially made medicines (rasayana). The treatment results in long-life, enhanced memory, sharp intellect, health, youthfulness, and bodily brilliance. (see Pt. Balchandra Shastri (1980), 'Introduction' (prastavana) to 'Atmanusasanam', p. 93-94. . . . . . . . . . . . . . . . . . . . . . . . 91

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Atmanusasana AtmAnuzAsana akiJcano'hamityAssva trailokyAdhipatirbhavaH / yogigamyaM tava proktaM rahasyaM paramAtmanaH // 110 // artha - he bhavya! tU 'merA kucha bhI nahIM hai' aisI bhAvanA ke sAtha sthita ho| aisA hone para tU tIna loka kA svAmI (mukta) ho jaayegaa| yaha tujhe paramAtmA kA rahasya (svarUpa) batalA diyA hai jo kevala yogiyoM ke dvArA prApta karane ke yogya yA unake hI anubhava kA viSaya hai| 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' (paramatma); such 'pure-soul' is realized only by advanced saints (yogi), or, a subject of their realization. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: badhyate mucyate jIvaH samamo nirmamaH kramAt / tasmAtsarvaprayatnena nirmamatvaM vicintayet // 26 // mamatA bhAva vAlA jIva ba~dhatA hai aura mamatA bhAva rahita jIva mukta hotA hai| isaliye hara taraha, pUrI koziza se, nirmamatA-svarUpa kA hI cintavana kreN| 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

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Verses 111, 112 durlabhamazuddhamapasukhamaviditamRtisamayamalpaparamAyuH / mAnuSyamihaiva tapo muktistapasaiva tattapaH kAryam // 111 // artha - yaha manuSya paryAya durlabha, azuddha aura sukha se rahita (du:khamaya) hai| manuSya avasthA meM maraNa kA samaya nahIM jAnA jA sakatA hai| tathA manuSya kI pUrvakoTi pramANa utkRSTa Ayu bhI devAyu Adi kI apekSA stoka hai| parantu tapa manuSya paryAya meM hI kiyA jA sakatA hai aura mukti usa tapa se hI prApta kI jAtI hai| isaliye tapa kA AcaraNa karanA caahiye| This human mode-of-existence - manusya paryaya - 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. ArAdhyo bhagavAn jagattrayagururvRttiH satAM sammatA klezastaccaraNasmRtiH kSatirapi praprakSayaH karmaNAm / sAdhyaM siddhisukhaM kiyAn parimitaH kAlo manaH sAdhanaM samyakcetasi cintayantu vidhuraM kiM vA samAdhau budhAH // 112 // artha - dhyAna meM tInoM lokoM kA svAmI paramAtmA ArAdhanA karane ke yogya hai| isa prakAra kI pravRtti sajjanoM ko abhISTa hai| usameM yadi kucha . . . . . . . . . . . . . . . .

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Atmanusasana AtmAnuzAsana kaSTa hai to kevala bhagavAn ke caraNoM kA smaraNa hI hai| usase jo hAni bhI hotI hai vaha aniSTa karmoM kI hI hAni (nAza) hotI hai| usake siddha karane ke yogya mokSasukha hai| usameM kAla bhI kitanA lagatA hai? arthAt kucha vizeSa kAla nahIM lagatA - antarmuhUrta mAtra hI lagatA hai| usakA sAdhana (kAraNa) mana hai| ataeva he vidvAnoM! citta meM usa paramAtmA kA bhale prakAra vicAra kIjiye, kyoMki usake dhyAna meM kaSTa hI kyA hai? kucha bhI nhiiN| The 'pure-soul' (paramatma), 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 'antarmuhurta' (within 48 minutes). The control of the mind is its method. O wise men! Concentrate, therefore, on the 'pure-soul' (paramatma) in a proper manner; what hardship does it entail? draviNapavanaprAdhmAtAnAM sukhaM kimihekSyate kimapi kimayaM kAmavyAdhaH khalIkurute khalaH / caraNamapi kiM spraSTuM zaktAH parAbhavapAMsavaH vadata tapaso'pyanyanmAnyaM samIhitasAdhanam // 113 // artha - dhanarUpa vAyu (tRSNA) se mardita (saMtapta) prANiyoM ko bhalA kauna-sA sukha ho sakatA hai? kucha bhI nhiiN| arthAt jo sukha tapazcaraNa ....................... 94

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Verses 113, 114 se prApta hotA hai vaha sukha dhanAbhilASI prANiyoM ko kabhI nahIM prApta ho sakatA hai| usa tapa ke hote hue kyA yaha kAmarUpa duSTa vyAdha (zikArI) kisI prakAra kA duSTa-AcaraNa kara sakatA hai? arthAt nahIM kara sakatA hai| isake atirikta ukta tapa ke hone para tiraskArarUpa dhUli tapasvI ke caraNa ko bhI chUne ke liye samartha ho sakatI hai? nahIM ho sktii| he bhavya prANiyoM! yadi tapa se dUsarA koI abhISTa sukha kA sAdhaka ho to use btlaao| abhiprAya yaha ki yadi prANI ke manoratha ko koI siddha kara sakatA hai to vaha kevala tapa hI hai, usako chor3akara dUsarA koI bhI prANI ke manoratha ko pUrNa karane vAlA nahIM hai| 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. ihaiva sahajAn ripUn vijayate prakopAdikAn guNAH pariNamanti yAnasubhirapyayaM vAJchati / purazca puruSArthasiddhiracirAtsvayaM yAyinI naro na ramate kathaM tapasi tApasaMhAriNi // 114 // artha - jisa tapa ke prabhAva se prANI isa loka meM krodhAdi kaSAyoMrUpa . . . . . . . . . . . . . . . . . . . . . . . . 95

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Atmanusasana AtmAnuzAsana svAbhAvika zatruoM para vijaya prApta karatA hai tathA jina guNoM ko vaha apane prANoM se bhI adhika cAhatA hai ve guNa use prApta ho jAte haiN| isake atirikta ukta tapa ke prabhAva se paraloka meM use mokSarUpa puruSArtha kI siddhi svayaM hI zIghratA se prApta hotI hai| isa prakAra se jo tapa prANiyoM ke saMtApa ko dUra karatA hai usake viSaya meM manuSya kaise nahIM ramatA hai? arthAt ramanA hI cAhiye / 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? tapovallyAM dehaH samupacitapuNyorjitaphalaH zalATvagre yasya prasava iva kAlena galitaH / vyazuSyaccAyuSyaM salilamiva saMrakSitapayaH sa dhanyaH saMnyAsAhutabhuji samAdhAnacaramam // 115 // artha - jisakA zarIra taparUpa beli ke Upara puNyarUpa mahAn phala ko utpanna karake samayAnusAra isa prakAra se naSTa ho jAtA hai jisa prakAra ki kacce phala ke agrabhAga se phUla naSTa ho jAtA hai, tathA jisakI Ayu saMnyAsarUpa agni meM dUdha kI rakSA karane vAle jala ke samAna dharma aura 96

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Verses 115, 116 zukla dhyAnarUpa samAdhi kI rakSA karate hue sUkha jAtI hai, vaha dhanya hai - prazaMsanIya hai| The body of the ascetic vanishes when, in time, it has produced the excellent fruit of merit (punya) 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 (ayuh) dries up safeguarding his asceticism including the virtuous (dharmya) and the pure (Sukla) meditation; it is like the water that dries up safeguarding the milk from the fire. Blessed is such an ascetic. amI prarUDhavairAgyAstanumapyanupAlya yat / tapasyanti ciraM taddhi jJAtaM jJAnasya vaibhavam // 116 // artha - jinake hRdaya meM vairAgya utpanna huA hai ve zarIra kI rakSA karake jo cirakAla taka tapazcaraNa karate haiM vaha nizcaya se jJAna kA hI prabhAva hai, aisA nizcita pratIta hotA hai| Certainly, it is the magnificence of knowledge (jnana) which develops, in the hearts of the ascetics, indifference to worldly existence - vairagya - and they go on to perform austerities (tapa), while protecting their bodies, for a very long time. 97

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Atmanusasana AtmAnuzAsana kSaNArdhamapi dehena sAhacaryaM saheta kaH / yadi prakoSThamAdAya na syAd bodho nirodhakaH // 117 // artha - yadi jJAna pauMcA (kohanI se nIce va hathelI se Upara kA bhAga) ko grahaNa karake (pakar3a karake) rokane vAlA na hotA to kauna sA / vivekI jIva isa zarIra ke sAtha Adhe kSaNa ke liye bhI rahanA sahana karatA? arthAt nahIM krtaa| Which discriminating man (jiva) would have wanted to live, even for half a moment, with this body if knowledge (jnana), holding his wrist, had not prevented him (from getting rid of it)? samastaM sAmrAjyaM tRNamiva parityajya bhagavAn tapasyan nirmANaH kSudhita iva dInaH paragRhAn / kilATadbhikSArthI svayamalabhamAno'pi suciraM na soDhavyaM kiM vA paramiha paraiH kAryavazataH // 118 // artha - jina RSabha deva ne samasta rAjya-vaibhava ko tRNa ke samAna tuccha samajhakara chor3a diyA thA aura tapazcaraNa ko svIkAra kiyA thA ve bhI nirabhimAna hokara bhUkhe-daridra ke samAna bhikSA ke nimitta svayaM dUsaroM ke gharoM para ghuume| phira bhI unheM vidhivat AhAra nahIM prApta huaa| isa prakAra unheM cirakAla (chaha mAsa) ghUmanA pdd'aa| phira bhalA anya sAdhAraNa janoM yA mahApuruSoM ko apane prayojana kI siddhi ke liye yahA~ kyA (parISaha Adi) nahIM sahana karanA cAhiye? arthAt usakI siddhi ke liye unheM saba kucha sahana karanA hI caahiye| Even Lord Rsabha Deva, after renouncing, like worthless ........................ 98

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Verses 118, 119 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? purA garbhAdindro mukulitakaraH kiMkara iva svayaM sraSTA sRSTeH patiratha nidhInAM nijasutaH / kSudhitvA SaNmAsAn sa kila pururapyATa jagatImaho kenApyasmin vilasitamalaGghyaM hatavidheH // 119 // artha - jina AdinAtha jinendra ke garbha meM Ane ke pUrva chaha mahIne se hI indra dAsa ke samAna hAtha jor3e hue sevA meM tatpara rahA, jo svayaM hI sRSTi kI racanA karane vAle the, arthAt jinhoMne karmabhUmi ke prArambha meM AjIvikA sAdhanoM se aparicita prajA ke liye AjIvikA-viSayaka zikSA dI thI, tathA jinakA putra bharata nidhiyoM kA svAmI (cakravartI) thA; vaha indrAdikoM se sevita AdinAtha tIrthaMkara jaise mahApuruSa bhI bubhukSita hokara chaha mahIne taka pRthivI para ghUme; yaha Azcarya kI bAta hai| ThIka hai - isa saMsAra koI bhI prANI duSTa daiva (karmodaya) ke vidhAna ko lAMghane meM samartha nahIM hai| * After taking to renunciation (diksa), Lord Rsabha 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. acarya Jinasena's Adipurana, part-1, ch. 20; p. 445-447. ......... 99

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Atmanusasana AtmAnuzAsana 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 (cakravarti, king-of-kings); even such a great personage - Adinatha Tirthankara - 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). prAk prakAzapradhAnaH syAt pradIpa iva saMyamI / pazcAttApaprakAzAbhyAM bhAsvAniva hi bhAsatAm // 120 // artha - sAdhu pahale dIpaka ke samAna prakAza-pradhAna hotA hai| tatpazcAt vaha sUrya ke samAna tApa aura prakAza donoM se zobhAyamAna hotA hai| The ascetic, in the beginning, is endowed primarily with luminousness*, like the earthen-lamp (dipaka). Later on, he is endowed with both, heat** and luminousness, like the sun. * Luminousness refers to knowledge (jnana). ** Heat refers to austerity (tapa). . ...... ......... .. . 100

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Verses 121, 122 bhUtvA dIpopamo dhImAn jJAnacAritrabhAsvaraH / svamanyaM bhAsayatyeSa prodvamatkarma (n karma) kajjalam // 121 // artha - vaha buddhimAn sAdhu dIpaka ke samAna hokara jJAna aura cAritra se prakAzamAna hotA hai| taba vaha karmarUpa kAjala ko ugalatA huA sva ke sAtha para ko prakAzita karatA hai| The wise ascetic who is like the earthen-lamp (dipaka) is endowed with luminosity of knowledge (jnana) and conduct (caritra). During this period, while ejecting the collyrium (kajala)* of karmas, he illumines self as well as others. azubhAcchubhamAyAtaH zuddhaH syAdayamAgamAt / raveraprAptasandhyasya tamaso na samudgamaH // 122 // artha - yaha ArAdhaka bhavya-jIva AgamajJAna ke prabhAva se azubhasvarUpa asaMyama avasthA se zubhasvarUpa saMyama avasthA ko prApta huA samasta karmamala se rahita hokara zuddha ho jAtA hai| ThIka hai- sUrya jaba taka sandhyA ko nahIM prApta hotA hai taba taka usameM andhakAra kA udgama nahIM hotA hai| Such accomplished, worthy soul, due to the effect of the scriptural knowledge, moves from the stage of disposition * The earthen-lamp (dipaka) ejects collyrium (kajala) while burning. ........................ 101

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Atmanusasana AtmAnuzAsana that is inauspicious (asubha, marked by asamyama) to auspicious (subha, marked by samyama) and finally, void of all karmic dirt, to pure (suddha). It is right; as there is no trace of darkness in the sun till dusk, the ascetic who has reached the pure (suddha) stage, has no trace of inauspicious or even auspicious dispositions. vidhUtatamaso rAgastapaH zrutanibandhanaH / sandhyArAga ivArkasya jantorabhyudayAya saH // 123 // artha ajJAnarUpa andhakAra ko naSTa kara dene vAle prANI ke jo tapa aura zAstraviSayaka anurAga hotA hai vaha sUrya kI prabhAtakAlIna lAlimA ke samAna usake abhyudaya (abhivRddhi) ke liye hotA hai| The attachment (raga) 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. vihAya vyAptamAlokaM puraskRtya punastamaH / ravivadrAgamAgacchan pAtAlatalamRcchati // 124 // artha - jisa prakAra sUrya phaile hue prakAza ko chor3akara aura andhakAra ko Age karake jaba rAga (lAlimA ) ko prApta hotA hai taba vaha pAtAla ko jAtA hai asta ho jAtA hai, usI prakAra jo prANI vastusvarUpa ko prakAzita karane vAle jJAnarUpa prakAza ko chor3akara ajJAna ko svIkAra 102 - .......

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Verses 124, 125 karatA huA rAga (viSayavAMchA) ko prApta hotA hai vaha pAtAlatala ko - narakAdi durgati ko - prApta hotA hai| 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. jJAnaM yatra puraHsaraM sahacarI lajjA tapaH sambalaM cAritraM zivikA nivezanabhuvaH svargA guNA rakSakAH / panthAzca praguNaH zamAmbubahulazchAyA dayAbhAvanA yAnaM taM munimApayedabhimataM sthAnaM vinA viplavaiH // 125 // artha - jisa yAtrA (vimAna) meM jJAna mArgadarzaka hai, lajjA mitra ke samAna sadA sAtha meM rahane vAlI hai, taparUpa pAtheya (mArga meM khAne yogya bhojana) hai, cAritra zivikA (pAlakI) hai, nivezasthAna (par3Ava) svarga hai, rakSA karane vAle vItarAgatA Adi guNa haiM, mArga (ratnatrayarUpa) sarala (mana, vacana va kAya kI kuTilatA se rahita) evaM zAntirUpa pracura jala se paripUrNa hai, tathA chAyA dayAbhAvanA hai; vaha yAtrA usa muni ko vighna-bAdhAoM se rahita hokara abhISTa sthAna ko prApta karAtI hai| 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

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Atmanusasana AtmAnuzAsana 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). mithyA dRSTiviSAn vadanti phaNino dRSTaM tadA susphuTaM yAsAmardhavilokanairapi jagadaMdahyate sarvataH / tAstvayyeva vilomavartini bhRzaM bhrAmyanti baddhakrudhaH strIrUpeNa viSaM hi kevalamatastadgocaraM mA sma gAH // 126 // artha - vyavahArI jana jo sarpo ko dRSTiviSa kahate haiM vaha asatya hai, kyoMki, vaha dRSTiviSatva to una striyoM meM spaSTatayA dekhA jAtA hai jinake ardhavilokana rUpa kaTAkSoM ke dvArA hI saMsAra (prANI) saba aura se atyadhika saMtapta hotA hai| he sAdho! tU jo unake viruddha AcaraNa kara rahA hai so ve tere hI viSaya meM atyadhika krodha ko prApta hokara idhara-udhara ghUma rahI haiN| ve strI ke rUpa meM kevala viSa hI haiN| isIliye tU unakA viSaya na bn| People call certain kinds of cobras that eject venom into the eyes of the onlooker, drstivisa'; this is not appropriate. Such drstivisa' 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

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Verses 126, 127 angry and they are roaming near you. They are just venom in form of women; do not fall prey to them. kruddhAH prANaharA bhavanti bhujagA daSTvaiva kAle kvacit teSAmauSadhayazca santi bahavaH sadyo viSavyucchidaH / hanyuH strIbhujagAH pureha ca muhuH kruddhAH prasannAstathA yogIndrAnapi tAn nirauSadhaviSA dRSTAzca dRSTvApi ca // 127 // artha - sarpa to kisI vizeSa samaya meM krodhita hote hue kevala Dasa (kATa) kara hI prANoM kA nAza karate haiM, tathA vartamAna meM unake viSa ko naSTa karane vAlI bahuta-sI oSadhiyA~ bhI haiN| parantu striyoMrUpa bhujaMga (sarpa) to krodhita hokara tathA prasanna ho karake bhI una prasiddha maharSiyoM ko bhI isa loka meM aura paraloka meM bhI bAra-bAra mAra sakate haiN| ve jisakI ora dekheM usakA tathA jo unakI ora dekhatA hai usakA bhI, donoM kA hI, ghAta karate haiM tathA unake viSa ko dUra karane vAlI koI auSadhi bhI nahIM hai| 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

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Atmanusasana etAmuttamanAyikAmabhijanAvarjyA jagatpreyasIM muktizrIlalanAM guNapraNayinIM gantuM tavecchA yadi / tAM tvaM saMskuru varjayAnyavanitAvArtAmapi prasphuTaM tasyAmeva ratiM tanuSva nitarAM prAyeNa serSyAH striyaH // 128 // artha he bhavya ! jo yaha muktirUpa sundara mahilA uttama nAyikA hai, vaha kulIna janoM ko hI prApta ho sakatI hai, vizva kI priyatamA hai, tathA guNoM se prema karane vAlI hai; usako prApta karane kI yadi terI icchA hai to tU usako saMskRta kara ratnatrayarUpa alaMkAroM se vibhUSita kara aura dUsarI (lokaprasiddha) strI kI to bAta bhI na kara / tU kevala usake viSaya meM hI atizaya anurAga kara; kyoMki striyA~ prAyaH IrSyAlu hotI haiN| AtmAnuzAsana vacanasalilairhAsasvacchaistaraGgasukhodaraiH vadanakamalairbAhye ramyAH striyaH sarasIsamAH / iha hi bahavaH prAstaprajJAstaTe'pi pipAsavo viSayaviSamagrAhagrastAH punarna samudgatAH // 129 // 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. 106 - artha - ve striyA~ sarasI (choTA tAlAba) ke samAna bAhara se hI ramaNIya ......

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Verse 129 dikhatI haiN| sarasI jisa prakAra caMcala taraMgoM se yukta svaccha jala evaM kamaloM se suzobhita hotI hai usI prakAra ve striyA~ bhI taraMgoM ke samAna caMcala (asthira) sukha ko utpanna karane vAle hAsya-yukta manohara vacanoMrUpa jala se tathA mukharUpa kamaloM se ramaNIya hotI haiN| jisa prakAra bahuta se buddhihIna (mUrkha) prANI pyAsa se pIDita hokara sarovara para jAte haiM aura kinAre para hI bhayAnaka hiMsra jalajantuoM ke grAsa banakara - unake dvArA maraNa ko prApta hokara - phira nahIM nikala pAte haiM, usI prakAra bahuta se ajJAnI prANI bhI viSayatRSNA se vyAkula hokara una striyoM ke pAsa pahu~cate haiM aura hiMsra jalajantuoM ke samAna atyadhika bhayAnaka viSayoM se grasta hokara - unameM atyadhika Asakta hokara - phira nahIM nikalate haiM, arthAt narakAdi durgatiyoM meM par3akara phira uttama manuSyAdi paryAya ko nahIM pAte haiN| 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

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Atmanusasana AtmAnuzAsana pApiSThairjagatIvidhItamabhitaH prajvAlya rAgAnalaM kruddhairindriyalubdhakairbhayapadaiH santrAsitAH sarvataH / hantaite zaraNaiSiNo janamRgAH strIchadmanA nirmitaM ghAtasthAnamupAzrayanti madanavyAdhAdhipasyAkulAH // 130 // artha - pApI, krUra evaM bhaya ko utpanna karane vAle indriyoMrUpa aheriyoM (zikAriyoM) ke dvArA saMsArarUpa vidhIta (mRga va siMhAdi ke rahane kA sthAna) ke cAroM ora rAgarUpa agni ko jalAkara saba ora se pIr3A ko prApta karAye gaye ye manuSyarUpa hiraNa rakSA kI icchA se vyAkula hokara strI ke chala se banAye gaye kAmarUpa vyAdharAja (aheriyoM kA svAmI) dvArA ghAtasthAna (maraNasthAna) ko prApta hote haiM, yaha kheda kI bAta hai| 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. apatrapa tapo'gninA bhayajugupsayorAspadaM zarIramidamardhadagdhazavavanna kiM pazyasi / vRthA vrajasi kiM ratiM nanu na bhISayasyAturo nisargataralAH striyastvadiha tAH sphuTaM bibhyati // 131 // artha - he nirlajja! yaha terA zarIra taparUpa agni se adhajale zava (mRta zarIra) ke samAna bhaya aura ghRNA kA sthAna bana rahA hai| kyA tU use nahIM ................. 108

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Verses 131, 132 dekhatA hai? phira tU utsuka hokara vyartha meM kyoM striyoM ke viSaya meM anurAga ko prApta hotA hai? aise zarIra ko dhAraNa karatA huA tU una striyoM ke liye bhaya ko na utpanna karatA ho so bAta nahIM hai, kintu tU unheM nizcaya se bhaya ko prApta karAtA hI hai| saMsAra meM striyA~ svabhAva se hI kAtara hotI haiN| ve tere bhayAnaka zarIra ko dekhakara spaSTatayA bhayabhIta hotI haiN| 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. 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 (mahavrata) 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. uttuGgasaGgatakucAcaladurgadUramArAdvalitrayasaridviSamAvatAram / romAvalIkusRtimArgamanaGgamUDhAH kAntAkaTIvivarametya na ke'tra khinnAH // 132 // artha - jo strI kI yoni U~ce evaM paraspara mile hue stanoM rUpa parvatIya durga se durgama hai, pAsa hI udara meM sthita trivalIrUpa nadiyoM se jahA~ pahu~canA bhayaprada hai, tathA jo romapaMkti-rUpa idhara-udhara bhaTakAne vAle mArga 109

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Atmanusasana AtmAnuzAsana se saMyukta hai; aisI usa strI kI yoni ko pAkara kauna se kAmAndha prANI yahA~ kheda ko nahIM prApta hue haiM? arthAt ve sabhI du:kha ko prApta hue haiN| 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? varcIgRha viSayiNAM madanAyudhasya nADIvraNaM viSamanirvRtiparvatasya / pracchannapAdukamanaGgamahAhirandhramAhurbudhAH jaghanarandhramadaH sudatyAH // 133 // artha - sundara dA~toM vAlI strI kA yaha jo jA~ghoM ke bIca meM sthita chidra hai use paNDitajana kAmI puruSoM ke mala (vIrya) kA ghara, kAmadeva ke zastra kA nADIvraNa arthAt nasa ke Upara (utpanna huA) ghAva, durgama mokSarUpa parvata kA DhakA huA gaDDhA tathA kAmarUpa mahAsarpa kA chidra (bA~bI) batalAte haiN| 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. . . . . . . . . . . . . . . . . . . . . . . . . 110

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Verses 134, 135 adhyAsyApi tapovanaM bata pare nArIkaTIkoTare vyAkRSTA viSayaiH patanti kariNaH kUTAvapAte yathA / proce prItikarIM janasya jananIM prAgjanmabhUmiM ca yo vyaktaM tasya durAtmano duruditairmanye jagadvaJcitam // 134 // artha - dUsare manuSya tapa ke nimitta vana kA Azraya le karake bhI indriyaviSayoM ke dvArA khIMce jAkara strI ke yonisthAna meM isa prakAra se girate haiM jisa prakAra ki hAthI apane pakar3ane ke liye banAye gaye gaDDhe meM girate haiN| jo prANI ke yonisthAna jananI aura janma kI bhUmi hai use jo duSTa kavi prIti kA kAraNa batalAte haiM ve spaSTatayA apane duSTa vacanoM ke dvArA vizva ko ThagAte haiN| 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. kaNThasthaH kAlakUTo'pi zambhoH kimapi nAkarot / so'pi dandahyate strIbhiH striyo hi viSamaM viSam // 135 // artha - jisa mahAdeva ke kaNTha meM sthita ho karake bhI viSa ( kAlakUTa) ne usakA kucha bhI ahita nahIM kiyA vahI mahAdeva striyoM dvArA saMtapta kiyA jAtA hai| ThIka hai - striyA~ bhayAnaka viSa haiN| ...... 111

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Atmanusasana AtmAnuzAsana The poison (kalakuta)* in the throat of Mahadeva (Lord Siva) could not harm him, but he was tormented by women. It is right; women are the deadliest poison. tava yuvatizarIre sarvadoSaikapAtre ratiramRtamayUkhAdyarthasAdharmyatazcet / nanu zuciSu zubheSu prItireSveva sAdhvI madanamadhumadAndhe prAyazaH ko vivekaH // 136 // artha - he bhavya! saba doSoM ke advitIya sthAnabhUta strI ke zarIra meM yadi candra Adi padArthoM ke sAdharmya (samAnatA) se terA anurAga hai to phira nirmala aura uttama inhIM (candrAdi) padArthoM ke viSaya meM anurAga karanA zreSTha hai| parantu kAmarUpa madya ke mada (nazA) se andhe hue prANI meM prAyaH yaha viveka hI kahA~ hotA hai? arthAt usameM yaha viveka hI nahIM hotA hai| 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? * kalakuta is a kind of poison produced by the churning of the ocean. ........................ 112

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priyAmanubhavatsvayaM bhavati kAtaraM kevalaM pareSvanubhavatsu tAM viSayiSu sphuTaM hlAdate mano nanu napuMsakaM tviti na zabdatazcArthataH sudhIH kathamanena sannubhayathA pumAn jIyate // 137 // Verses 137, 138 artha - jo mana priyA kA anubhava karate hue kevala adhIra hotA hai use bhoga nahIM sakatA hai tathA jo dUsare viSayI janoM ko - indriyoM ko usakA bhoga karate hue dekhakara bhale prakAra Anandita hotA hai, vaha mana to zabda se aura artha se bhI nizcayataH napuMsaka hai| phira isa napuMsaka mana ke dvArA jo sudhI (uttama buddhi kA svAmI) zabda aura artha donoM hI prakAra se puruSa hai vaha kaise jItA jAtA hai? arthAt nahIM jItA jAnA cAhiye thaa| - - 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? ...... rAjyaM saujanyayuktaM zrutavadurutapaH pUjyamatrApi yasmAt tyaktvA rAjyaM tapasyan na laghuratilaghuH syAttapaH pro rAjyam / rAjyAttasmAtprapUjyaM tapa iti manasAlocya dhImAnudagraM kuryAdAryaH samagraM prabhavabhayaharaM sattapaH pApabhIruH // 138 // artha - sujanatA (nyAya - nIti) se sahita rAjya aura zAstrajJAna se sahita 113

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Atmanusasana AtmAnuzAsana mahAn tapa, donoM yahA~ pUjya haiN| parantu ina donoM meM bhI cU~ki rAjya ko chor3akara tapazcaraNa karane vAlA manuSya laghu nahIM rahatA hai - mahAn ho jAtA hai - aura isake viparIta tapa ko chor3akara rAjya karane vAlA manuSya atilaghu - atyadhika nindya - mAnA jAtA hai; isaliye rAjya kI apekSA tapa atizaya pUjya hai| isa prakAra mana se vicAra karake jo buddhimAn manuSya pApa se DaratA hai use jo tapa saMsAra ke bhaya ko naSTa karane vAlA evaM mahAn hai usa samIcIna (sampUrNa) tapa ko karanA caahiye| 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. purA zirasi dhAryante puSpANi vibudhairapi / pazcAtpAdo'pi nAspAkSIt kiM na kuryAd guNakSatiH // 139 // artha - jina puSpoM ko pahale deva bhI zira para dhAraNa karate haiM unako pIche (bAda meM) pA~va bhI nahIM chUtA hai| ThIka hI hai- guNa kI hAni kyA nahIM karatI hai? arthAt vaha saba kucha anartha karatI hai| The flowers which were earlier placed on the heads of the . . . . . . . . . . . . . . . . . . . . . . . . 114

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Verses 139, 140 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? he candramaH kimiti lAJchanavAnabhUstvaM tadvAn bhaveH kimiti tanmaya eva nAbhUH / kiM jyotsnayAmalamalaM tava ghoSayantyA svarbhAnuvannanu tathA sati nAsi lakSyaH // 140 // artha - he candra! tU malinatA-rUpa doSa se sahita kyoM huA? yadi tujhe malinatA se sahita hI honA thA to phira pUrNarUpa se usa malinatA-svarUpa hI kyoM nahIM huA? terI usa malinatA ko atyadhika pragaTa karane vAlI cA~danI se kyA lAbha hai? kucha bhI nhiiN| yadi tU sarvathA malina huA hotA to vaisI avasthA meM rAhu ke samAna kisI ke dekhane meM to nahIM aataa| 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 Rahu. . . . . . . . . . . . . . . . . . . . . . . . 115

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Atmanusasana AtmAnuzAsana doSAn kAMcana tAn pravartakatayA pracchAdya gacchatyayaM sArdhaM taiH sahasA mriyedyadi guruH pazcAtkarotyeSa kim / tasmAnme na gururgururgurutarAn kRtvA laghUzca sphuTa brUte yaH satataM samIkSya nipuNaM so'yaM khalaH sadguruH // 141 // artha - yadi yaha guru ziSya ke una kinhIM doSoM ko pravRtti karAne kI icchA se athavA ajJAnatA se AcchAdita karake - prakAzita na karake - calatA hai aura isa bIca meM yadi vaha ziSya ukta doSoM ke sAtha maraNa ko prApta ho jAtA hai to phira yaha gurU pIche kyA kara sakatA hai? kucha bhI / usakA bhalA nahIM kara sakatA hai| aisI sthiti meM vaha ziSya vicAra karatA hai ki mere doSoM ko AcchAdita karane vAlA vaha guru vAstava meM merA guru (hitaiSI AcArya) nahIM hai| kintu jo durjana mere kSudra bhI doSoM ko nirantara sUkSmatA se dekha karake aura unheM atyadhika mahAn banA karake spaSTatA se kahatA hai vaha durjana hI merA samIcIna guru hai| 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

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Verses 142, 143 vikAzayanti bhavyasya manomukulamaMzavaH / raverivAravindasya kaThorAzca gurUktayaH // 142 // artha - kaThora bhI guru ke vacana bhavya jIva ke mana ko isa prakAra se praphullita (Anandita) karate haiM jisa prakAra ki sUrya kI kaThora (santApajanaka) bhI kiraNeM kamala kI kalI ko praphullita karatI haiN| 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. lokadvayahitaM vaktuM zrotuM ca sulabhAH purA / durlabhAH kartumadyatve vaktuM zrotuM ca durlabhAH // 143 // artha - pUrva kAla meM jisa dharma ke AcaraNa se isa loka aura paraloka donoM hI lokoM meM hita hotA hai usa dharma kA vyAkhyAna karane ke liye tathA use sunane ke liye bhI bahuta se jana saralatA se upalabdha hote the, parantu tadanukUla AcaraNa karane ke liye usa samaya bhI bahuta jana durlabha hI the| kintu vartamAna meM to ukta dharma kA vyAkhyAna karane ke liye aura sunane ke liye bhI manuSya durlabha haiM, phira usakA AcaraNa karane vAle to dUra hI rhe| 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

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Atmanusasana AtmAnuzAsana today, neither the expounders nor the listeners are easily found; to find those who adopt the prescribed conduct is a far cry. guNAguNavivekibhirvihitamapyalaM dUSaNaM bhavet sadupadezavanmatimatAmatiprItaye / kRtaM kimapi dhAya'taH stavanamapyatIrthoSitaiH na toSayati tanmanAMsi khalu kaSTamajJAnatA // 144 // artha - jo guNa aura doSa kA vicAra karane vAle sajjana haiM ve yadi kadAcit kisI doSa ko bhI bar3hA-car3hA kara pragaTa karate haiM to vaha buddhimAn manuSyoM ke liye uttama upadeza ke samAna atyanta prIti kA kAraNa hotA hai| parantu jo AgamajJAna se rahita haiM aise avivekI janoM ke dvArA yadi dhRSTatA se kucha prazaMsA bhI kI jAtI hai to vaha una buddhimAn manuSyoM ke mana ko santuSTa nahIM karatI hai| nizcaya se vaha ajJAnatA hI du:khadAyaka hai| 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

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Verses 145, 146 tyaktahetvantarApekSau guNadoSanibandhanau / yasyAdAnaparityAgau sa eva viduSAM varaH // 145 // artha - jo anya kAraNoM kI apekSA na karake kevala guNa ke kAraNa kisI vastu (samyagdarzanAdi) ko grahaNa karatA hai aura doSa ke kAraNa usakA (mithyAtvAdi kA) parityAga karatA hai vahI vidvAnoM meM zreSTha ginA jAtA hai| 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. hitaM hitvA'hite sthitvA durdhIrduHkhAyase bhRzam / viparyaye tayoredhi tvaM sukhAyiSyase sudhIH // 146 // artha - he bhavya! tU durbuddhi (ajJAnI) hokara jo samyagdarzanAdi terA hita karane vAle haiM unako to chor3atA hai aura jo mithyAdarzanAdi terA ahita karane vAle haiM unameM sthita hotA hai| isa prakAra se tU apane Apa ko du:khI karatA hai| tU vivekI hokara isase viparIta pravRtti kara; arthAt ahitakAraka mithyAdarzanAdi ko chor3akara hitakAraka samyagdarzanAdi ko grahaNa kr| isa prakAra se tU apane ko sukhI kregaa| O worthy soul! Your folly makes you abandon right faith (samyagdarsana), etc., which are beneficial, and accept wrong faith (mithyadarsana), etc., which are harmful; you are, thus, making yourself miserable. Be discerning and do the opposite; abandon the harmful wrong faith, ........................ 119

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Atmanusasana AtmAnuzAsana etc., and accept the beneficial right faith, etc. You will make yourself happy. ime doSAsteSAM prabhavanamamIbhyo niyamato guNAzcaite teSAmapi bhavanametebhya iti yaH / tyajaMstyAjyAn hetUn jhaTiti hitahetUn pratibhajan sa vidvAna sadvRttaH sa hi sa hi nidhiH saukhyayazasoH // 147 // artha - ye (mithyAdarzanAdi) doSa haiM aura inakI utpatti niyamata: ina kAraNoM se (darzanamohanIya Adi se) hotI hai, tathA ye ( samyagdarzanAdi ) guNa haiM aura unakI bhI utpatti ina kAraNoM se (darzanamohanIya ke upazama, kSaya aura kSayopazama Adi se) hotI hai, aisA nizcaya karake jo chor3ane yogya kAraNoM ko chor3atA hai aura hita ke kAraNoM ko svIkAra karatA hai, vaha vidvAn hai| vahI samyakcAritra se sampanna hai, aura vahI sukha evaM kIrti kA ghara bhI hai| These [wrong faith (mithyadarsana), etc.] are demerits and, as a rule, these [rise of perception-deluding (darsanamohaniya), etc.] are its causes. These [right faith (samyagdarsana), etc.] are merits and, again, these [subsidence, destruction and subsidence-cum-destruction of perception-deluding (darsanamohaniya), 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 (samyakcaritra); he only is the storehouse of happiness and renown. 120 .............

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Verses 147, 148 EXPLANATORY NOTE Acarya Samantabhadra's Ratnakarandaka-sravakacara: na samyaktvasamaM kiJcitraikAlye trijagatyapi / zreyo'zreyazca mithyAtvasamaM nAnyattanUbhRtAm // 34 // prANiyoM ke tInoM kAloM meM aura tInoM lokoM meM bhI samyagdarzana ke samAna kalyANa-rUpa, aura mithyAdarzana ke samAna akalyANa-rUpa dUsarA koI nahIM hai| 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. sAdhAraNau sakalajantuSu vRddhinAzau janmAntarArjitazubhAzubhakarmayogAt / dhImAn sa yaH sugatisAdhanavRddhinAzaH tadvyatyayAdvigatadhIraparo'bhyadhAyi // 148 // artha - pUrva janma meM saMcita kiye gaye puNya aura pApa karma ke udaya se jo Ayu, zarIra evaM dhana-sampatti Adi kI vRddhi aura unakA nAza hotA hai ve donoM (vRddhi-nAza) to samasta prANiyoM meM hI samAna rUpa se pAye jAte haiN| parantu jo sugati arthAt mokSa ko siddha karane vAle vRddhi evaM nAza ko apanAtA hai vaha buddhimAn tathA dUsarA inakI viparItatA se - durgati ke sAdhanabhUta vRddhi-nAza ko apanAne se - nirbuddha (mUrkha) kahA jAtA hai| . . . . . . . . . . . . . . . .. . . . . . . 121

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Atmanusasana AtmAnuzAsana The rise and fall (of life, body, wealth, etc.) due to karmas that have earned merit (punya) and demerit (papa) 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. kalau daNDo nItiH sa ca nRpatibhiste nRpatayo nayantyarthArthaM taM na ca dhanamado'styAzramavatAm / natAnAmAcAryA na hi natiratAH sAdhucaritAH tapastheSu zrImanmaNaya iva jAtAH praviralAH // 149 // artha isa kalikAla meM (paJcama kAla meM) eka daNDa hI nIti hai, so vaha daNDa rAjAoM ke dvArA diyA jAtA hai| ve rAjA usa daNDa ko dhana kA kAraNa banAte haiM aura vaha dhana vanavAsI sAdhuoM ke pAsa hotA nahIM hai| idhara vandanA Adi meM anurAga rakhane vAle AcArya namrIbhUta ziSya - sAdhuoM ko sanmArga para calA nahIM sakate haiN| aisI avasthA meM tapasviyoM ke madhya meM samucita sAdhu-dharma kA paripAlana karane vAle zobhAyamAna maNiyoM ke samAna atizaya virale ho gaye haiM - bahuta thor3e raha gaye haiN| In this kali age (the fifth period, called dusama), 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 122 ........

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Verses 149, 150 interest in controlling the conduct of the ascetics.) Now, the preceptors (acarya), 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. ete te munimAninaH kavalitAH kAntAkaTAkSekSaNairaGgAlagnazarAvasannahariNaprakhyA bhrmntyaakulaaH| sandhat viSayATavIsthalatale svAn kvApyaho na kSamAH mA vrAjInmarudAhatAbhracapalaiH saMsargamebhirbhavAn // 150 // artha - ye jo apane ko muni mAnane vAle sAdhu haiM ve striyoM ke kaTAkSapUrNa avalokanoM ke grAsa bana kara zarIra meM lage hue bANoM se kheda ko prApta hue hiraNoM ke samAna vyAkula hokara paribhramaNa karate haiN| parantu kheda hai ki ve viSayarUpa vanasthalI ke madhya meM apane ko kahIM para bhI sthira rakhane ke lie samartha nahIM hote haiN| he bhavya! tU vAyu se tAr3ita hue meghoM ke samAna asthiratA ko prApta hue ina sAdhuoM kI saMgati ko prApta na ho| 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

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Atmanusasana gehaM guhAH paridadhAsi dizo vihAyaH saMvyAnamiSTamazanaM tapaso'bhivRddhiH / prAptAgamArtha tava santi guNAH kalatramaprArthyavRttirasi yAsi vRthaiva yAJcAm // 151 // artha - he Agama ke rahasya ke jAnakAra sAdhu ! tere liye guphAyeM hI ghara haiM, dizAyeM evaM AkAza hI terA vastra hai, use tU pahana, tapa kI vRddhi terA iSTa bhojana hai, tathA strI kI jagaha tU samyagdarzanAdi guNoM se anurAga kr| isa prakAra tere liye yAcanA ke yogya kucha bhI nahIM hai| ataeva tU vRthA hI yAcanA - janita dInatA ko prApta na ho| 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 (samyagdarsana), rather than women, are your charms. Thus, you have nothing to plead for. Do not unnecessarily become miserable by pleading for favours. paramANoH paraM nAlpaM nabhaso na mahatparam / iti bruvan kimadrAkSInnemA dInAbhimAninau // 152 // 1 artha - paramANu se dUsarA koI choTA nahIM hai aura nabha (AkAza) se dUsarA koI bar3A nahIM hai, aisA kahane vAle ne kyA ina dIna aura abhimAnI manuSyoM ko nahIM dekhA hai ? pAThAntara guhA 124 AtmAnuzAsana 2 saMyAna ........

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Verses 152, 153, 154 'Nothing is smaller than the atom (paramanu) 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. yAciturgauravaM dAturmanye saMkrAntamanyathA / tadavasthau kathaM syAtAmetau gurulaghU tadA // 153 // artha - yAcaka puruSa kA gaurava dAtA ke pAsa calA jAtA hai, aisA maiM mAnatA huuN| yadi aisA na hotA to phira usa samaya dene-rUpa avasthA se saMyukta dAtA to guru (mahAn) aura grahaNa-karane-rUpa avasthA se saMyukta yAcaka laghu (kSudra) kaise dIkhatA hai? arthAt aise nahIM dIkhane cAhiye the| 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? adho jighRkSavo yAnti yAntyUrdhvamajighRkSavaH / iti spaSTaM vadantau vA nAmonnAmau tulAntayoH // 154 // artha - tarAjU ke donoM ora krama se hone vAlA nIcApana aura U~cApana spaSTatayA yaha pragaTa karatA hai ki lene kI icchA karane vAle prANI nIce aura na lene kI icchA karane vAle Upara jAte haiN| . . . . . . . . . . . . . . . . . . . . . . . 125

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Atmanusasana AtmAnuzAsana 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. sasvamAzAsate sarve na svaM tatsarvatarpi yat / arthivaimukhyasampAdisasvatvAnniHsvatA varam // 155 // artha - jo manuSya dhana se sahita hotA hai usase saba loga AzA rakhate haiM - mA~gane kI icchA karate haiN| parantu aisA vaha dhana nahIM hai jo ki saba hI yAcakoM ko santuSTa kara ske| ataeva yAcaka-jana kI vimukhatA ko / utpanna karane vAle dhanADhyapane kI apekSA to kahIM nirdhanatA hI zreSTha hai| 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. AzAkhaniratIvAbhUdagAdhA nidhibhizca yA / sApi yena samIbhUtA tatte mAnadhanaM dhanam // 156 // artha - jo atyanta gaharI AzArUpa khAna (gaDDhA) nidhiyoM ke dvArA bhI samAna (pUrNa) nahIM ho sakatI hai vaha tere jisa svAbhimAna-rUpa dhana se samAna ho sakatI hai vaha svAbhimAna-rUpa dhana hI terA yathArtha dhana hai| . . . . . . . . . . . . . . . . . . . . . . . . 126

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Verses 156, 157, 158 The extremely deep pit of desires cannot be levelled off by the divine treasures (of the king-of-kings, cakravarti), but can be levelled off by the wealth of self-respect (desirelessness). Know that self-respect is your true wealth. AzAkhaniragAdheyamadhaHkRtajagattrayA / utsaryotsarpya tatrasthAnaho sadbhiH samIkRtA // 157 // artha - tInoM lokoM ko nIce karane vAlI yaha AzArUpa khAna athAha hai| phira bhI yaha Azcarya kI bAta hai ki ukta AzArUpa khAna meM sthita dhanAdikoM kA uttarottara parityAga karake sajjana puruSoM ne use samAna kara diyA hai| 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. vihitavidhinA dehasthityai tapAMsyupabRMhayanazanamaparairbhaktyA dattaM kvacitkiyadicchati / tadapi nitarAM lajjAhetuH kilAsya mahAtmanaH kathamayamaho gRhNAtyanyAn parigrahadurgrahAn // 158 // artha - tapoM ko bar3hAne vAlA mani Agama meM kahI gaI vidhi ke anusAra zarIra ko sthira rakhane ke liye kisI kAlavizeSa (caryAkAla) meM dUsaroM . . . . . . . . . . . . . . . . . . . . . . 127

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Atmanusasana AtmAnuzAsana ke (zrAvakoM ke) dvArA bhaktipUrvaka diye gaye kucha thor3e-se AhAra ko grahaNa karane kI icchA karatA hai| vaha bhI isa mahAtmA ke liye atyadhika lajjA kA kAraNa hotA hai| phira Azcarya hai ki vaha mahAtmA anya parigraha-rUpa duSTa pizAcoM ko kaise grahaNa kara sakatA hai? nahIM karatA hai| 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 (mahatma). It is then a wonder if such a great-soul accepts other demonlike possessions. dAtAro gRhacAriNaH kila dhanaM deyaM tadatrAzanaM gRhNantaH svazarIrato'pi viratAH sarvopakArecchayA / lajjaiSaiva manasvinAM nanu punaH kRtvA kathaM tatphalaM rAgadveSavazIbhavanti tadidaM cakrezvaratvaM kaleH // 159 // artha - dAtA to gRhastha hai aura vaha deya dhana (dene yogya dhana) yahA~ pAtra ke liye bhaktipUrvaka diyA jAne vAlA bhojana hai| sabake upakAra kI icchA se jo isa AhArarUpa dhana ko grahaNa karane vAle sAdhu haiM ve apane zarIra se bhI virata (ni:spRha) hote haiN| yaha AhAra grahaNa kI icchA bhI una svAbhimAniyoM ke liye lajjA kA hI kAraNa hotI hai| phira bhalA usa AhAra ko nimitta banA karake ve (sAdhu aura dAtA) rAga-dveSa ke vazIbhUta kaise hote haiM? vaha isa paJcama kAla kA hI duSprabhAva hai| . . . . . . . . . . . . . . . . . . . . . . . 128

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Verses 159, 160 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 dusama). AmuSTaM sahajaM tava trijagatIbodhAdhipatyaM tathA saukhyaM cAtmasamudbhavaM vinihataM nirmUlataH karmaNA / dainyAttadvihitaistvamindriyasukhaiH santRpyase nistrapaH sa tvaM yazcirayAtanAkadazanairbaddhasthitastuSyasi // 160 // artha - he Atman! tInoM lokoM ko viSaya karane vAle jJAna (kevalajJAna) ke Upara terA jo svAbhAvika svAmitva thA use isa karma ne lupta kara diyA hai tathA parapadArthoM kI apekSA na karake kevala AtmA mAtra se utpanna hone vAle tere usa svAbhAvika sukha ko bhI ukta karma ne pUrNa rUpa se naSTa kara diyA hai| jo tU cirakAla se upavAsAdi ke kaSTapUrvaka kutsita bhojanoM (nIrasa evaM namaka se hIna Adi) ke bandhana meM sthita rahA hai vahI tU nirlajja hokara usa karma ke dvArA kiye gaye indriyasukhoM (viSayasukhoM) se dInatApUrvaka saMtuSTa hotA hai| pAThAntara - vinihitaM 2 sthitistuSyasi . . . . . . . . . . . . . . . . . . . . . . . 129

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Atmanusasana AtmAnuzAsana 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. tRSNA bhogeSu cedbhikSo sahasvAlpaM svareva te / pratIkSya pAkaM kiM pItvA peyaM bhukti vinAzayeH // 161 // artha - he sAdho! yadi tujhe bhogoM ke viSaya meM abhilASA hai to tU kucha samaya ke liye vratAdi ke AcaraNa se hone vAle thor3e se kaSTa ko sahana kr| aisA karane se tujhe svarga prApta hogA, ve bhoga vahA~ para hI haiN| tuu| bhojana ke pakane kI pratIkSA karatA huA pAnI Adi ko pI karake kyoM bhojana ko naSTa karatA hai? 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

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Verses 162, 163 nirdhanatvaM dhanaM yeSAM mRtyureva hi jIvitam / kiM karoti vidhisteSAM satAM jJAnaikacakSuSAm // 162 // artha - jina sAdhuoM ke nirdhanatA (uttama AkiMcanya) hI dhana hai tathA mRtyu hI jinakA jIvana hai una jJAnarUpa advitIya netra ko dhAraNa karane vAle sAdhuoM kA bhalA karma kyA aniSTa kara sakatA hai? arthAt kucha bhI nahIM kara sakatA hai| What harm can karma do to the ascetics endowed with the knowledge-eye, whose wealth is their nonpossessiveness and whose life is their death? jIvitAzA dhanAzA ca yeSAM teSAM vidhirvidhiH / kiM karoti vidhisteSAM yeSAmAzA nirAzatA // 163 // artha - jina jIvoM ke jIvana kI abhilASA aura dhana kI abhilASA rahatI hai unhIM jIvoM kA karma kucha aniSTa kara sakatA hai - vaha unake priya jIvana aura dhana ko naSTa karake hAni kara sakatA hai| parantu jina jIvoM kI AzA - jIne kI icchA aura viSayatRSNA - ni:zeSatayA naSTa ho cukI hai unakA vaha karma bhalA kyA aniSTa kara sakatA hai? kucha bhI nhiiN| yadi vaha unake jIvana aura dhana kA apaharaNa karatA hai to vaha unake abhISTa ko hI sampAdita karatA hai| Karma can do harm only to those who desire life and wealth; it can harm them by destroying their cherished . . . . . . . . . . . . . . . . . . . . . . . 131

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Atmanusasana 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. parAM koTiM samArUDhau dvAveva stutinindayoH / yastyajettapase cakraM yastapo viSayAzayA // 164 // artha - jo manuSya tapa ke liye cakravartI kI vibhUti ko chor3atA hai tathA isake viparIta jo viSayoM kI abhilASA se usa tapa ko chor3atA hai, ve donoM hI kramazaH stuti ora nindA kI utkRSTa sImA para pahu~cate haiN| The man who leaves the grandeur of king-of-kings (cakravarti) 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. AtmAnuzAsana tyajatu tapase cakraM cakrI yatastapasaH phalaM sukhamanupamaM svotthaM nityaM tato na tadadbhutam / idamiha mahaccitraM yattadviSaM viSayAtmakaM punarapi sudhIstyaktaM bhoktuM jahAti mahattapaH // 165 // 132 artha - cU~ki tapa kA phala jo sukha hai vaha sukha anupama samasta saMsArI jIvoM ko durlabha, karma kI apekSA na karake kevala AtmamAtra kI apekSA se utpanna honevAlA, aura sadA rahanevAlA (avinazvara) - hai, ........

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Verse 165 isIliye yadi cakravartI usa tapa ke liye sAmrAjya ko chor3a detA hai to vaha kucha Azcarya kI bAta nahIM hai| Azcarya to mahAn isa bAta kA hai ki jo buddhimAn pUrva meM viSayoM ko viSa ke samAna ghAtaka samajha kara chor3a detA hai vaha tatpazcAt unhIM chor3e hue viSayoM ko phira se bhogane ke liye grahaNa kiye hue usa mahAn tapa ko bhI chor3a detA hai| 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 (cakravarti) 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 Lord santinatha (the sixteenth Tirthankara), as the king-of-kings (cakravarti), had subjugated the entire community of kings, but, later on, took to asceticism to tame the invincible army of deluding karmas. Acarya Samantabhadra's Svayambhustotra: rAjazriyA rAjasu rAjasiMho rarAja yo rAjasubhogatantraH / ArhantyalakSmyA punarAtmatantro devAsurodArasabhe rarAja // 16-3-78 // jo parama pratApazAlI rAjAoM ke mahA-manohara bhogoM ke bhogane meM svAdhIna hote hue rAjAoM ke madhya meM cakravartI pada kI rAjyalakSmI se suzobhita hue the, phira moha kA nAza karake kevalajJAna prApta kara AtmAdhIna hokara sura-asuroM kI vizAla samavasaraNa sabhA meM Arhantya lakSmI se suzobhita hue the| . . . . . . . . . . . . . . . . . . . . . . . 133

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Atmanusasana Lord Santinatha 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. Lord Aranatha (the eighteenth Tirthankara), another king-of-kings (cakravarti), did the same. lakSmIvibhavasarvasvaM mumukSozcakralAJchanam / sAmrAjyaM sArvabhaumaM te jarattRNamivAbhavat // 18-3-88 // lakSmI ke vaibhava rUpa sarvasva se yukta tathA sudarzana cakra ke cihna sahita jo sArvabhauma sAmrAjya Apako prApta thA vaha Apa mokSa kI icchA rakhane vAle ke lie jIrNa tRNa ke samAna ho gyaa| AtmAnuzAsana 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 Laksmi, and whose emblem was the divine Sudarsana cakra. zayyAtalAdapi tuko'pi bhayaM prapAtAt tuGgAttataH khalu vilokya kilAtmapIDAm / citraM trilokazikharAdapi dUratuGgAd dhImAn svayaM na tapasaH patanAdvibheti // 166 // artha - dekho, bAlaka bhI U~ce zayyAtala ( palaMga) se gira jAne para hone vAlI apanI pIr3A ko dekhakara nizcayataH usase bhaya ko prApta hotA hai| parantu Azcarya hai ki buddhimAn sAdhu tIna loka ke zikhara se bhI atizaya U~ce (mahAn) usa tapa se svayaM cyuta hotA huA bhaya ko prApta nahIM hotA hai| 134 ........

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Verses 166, 167, 168 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. vizuddhyati durAcAraH sarvo'pi tapasA dhruvam / karoti malinaM tacca kila sarvAdharaH paraH // 167 // artha - jisa tapa ke dvArA niyamataH saba hI duSTa AcaraNa zuddhi ko prApta hotA hai usa tapa ko bhI dUsarA nikRSTa manuSya malina karatA hai| The austerities (tapa), as a rule, purify evil-conduct. The other wretched man (the ascetic) defiles even these austerities (tapa). santyeva kautukazatAni jagatsu kiM tu vismApakaM tadalametadiha dvayaM nH| pItvAmRtaM yadi vamanti visRSTapuNyAH saMprApya saMyamanidhiM yadi ca tyajanti // 168 // artha - loka meM Azcaryajanaka saikar3oM kautuka haiM, parantu unameM se ye do kArya hameM atyadhika Azcaryajanaka pratIta hote haiN| prathama to Azcarya hamako una para hotA hai jo ki pahale to amRta kA pAna karate haiM aura pAThAntara - sarvAdharo'paraH . . . . . . . . . . . . . . . . . . . . . . . 135

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Atmanusasana AtmAnuzAsana phira pIche vamana karake use nikAla dete haiN| dUsarA Azcarya unake Upara hotA hai jo ki pUrva meM to vizuddha saMyamarUpa nidhi ko grahaNa karate haiM aura tatpazcAt use chor3a bhI dete haiN| abhiprAya yaha hai ki pUrva meM tapa-saMyamAdi ko svIkAra karake bhI jo pIche phira se viSayoM meM anurakta hokara use chor3a detA hai vaha isa prakAra kA hIna manuSya hai jo ki pUrva meM amRta ko pI karake phira pIche use vamana dvArA bAhara nikAla detA hai| 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. iha vinihatabahvArambhabAhyoruzatrorupacitanijazakte paraH ko'pyapAyaH / azanazayanayAnasthAnadattAvadhAnaH kuru tava parirakSAmAntarAn hantukAmaH // 169 // artha - he bhavya! bahuta pApakarma ke ArambharUpa bAharI zatru ko naSTa karake apanI AtmIka zakti ko bar3hA lene vAle tere liye anya koI bhI du:kha kA kAraNa nahIM ho sakatA hai| tU rAga-dveSAdirUpa Antarika zatruoM ko naSTa karane kA abhilASI hokara bhojana, zayana, gamana evaM sthiti Adi ke viSaya meM sAvadhAna hotA huA apane saMyama kI rakSA kr| 136

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Verses 169, 170 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. anekAntAtmArthaprasavaphalabhArAtivinate vacaHparNAkIrNe vipulanayazAkhAzatayute / samuttuGge samyakpratatamatimUle pratidinaM zrutaskandhe zrImAn ramayatu manomarkaTamamum // 170 // artha - jo zrutaskandha-rUpa vRkSa aneka dharmAtmaka padArtha-rUpa phUla evaM phaloM ke bhAra se atyadhika jhukA huA hai, vacanoM-rUpa pattoM se vyApta hai, vistRta nayoM-rUpa saikar3oM zAkhAoM se yukta hai, unnata hai, tathA samIcIna evaM vistRta matijJAna-rUpa jar3a se sthira hai, usa zrutaskandha-rUpa vRkSa ke Upara buddhimAna sAdhu ke liye apane mana-rUpI bandara ko pratidina ramAnA caahiye| The wise ascetic should everyday beguile his mindmonkey on the Scripture-tree (srutaskandha) that is drooping down with load of flowers and fruits in form of substances (padartha) having varied attributes, covered with foliage in form of spoken-words (vacana), having 137

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Atmanusasana AtmAnuzAsana hundreds of branches in form of points-of-view ( naya), lofty, and steady with deep roots of right and comprehensive sensory-knowledge (matijnana). EXPLANATORY NOTE acarya Pujyapada's Samadhitantram: rAgadveSAdikallolairalolaM yanmano jalam / sa pazyatyAtmanastattvaM sa tattvaM netaro janaH // 35 // jisakA mana rUpI jala rAga-dveSa Adi laharoM se caMcala nahIM hotA, vahI vyakti AtmA ke yathArtha svarUpa Atmatattva ko dekhatA hai anubhava karatA hai, rAga-dveSa Adi kalloloM se Akulitacitta usa Atmatattva ko anya koI vyakti nahIM dekha sakatA hai| 138 - 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. tadeva tadatadrUpaM prApnuvanna virasyati / iti vizvamanAdyantaM cintayedvizvavit sadA // 171 // - 1 pAThAntara artha vaha jIvAdirUpa vastu tat (vidhi) tathA atat (niSedha) svarUpa (arthAt nityAnityAdi svarUpa) ko prApta hokara virAma ko nahIM prApta - - tat tattvaM 1 ..........

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Verse 171 hotI hai, isa prakAra samasta tattva kA jAnakAra vizva kI anAdinidhanatA kA vicAra kre| A substance, at any time, exhibits contradictory attributes of affirmation (tat, vidhi - existence) as well as of negation (atat, nisedha - 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 Acarya Samantabhadra, in adoration of Lord Suvidhinatha (the ninth Tirthankara), makes the sameassertion. Acarya Samantabhadra's Svayambhustotra: ekAntadRSTipratiSedhi tattvaM pramANasiddhaM tadatatsvabhAvam / tvayA praNItaM suvidhe svadhAmnA naitatsamAlIDhapadaM tvadanyaiH // 9-1-41 // he suvidhinAtha (zrI puSpadanta) bhagavan! Apane apane kevalajJAna-rUpa teja se yathArtha jAnakara jo jIvAdi padArthoM ke svabhAva kA pratipAdana kiyA vaha ekAnta darzana kA niSedhaka arthAt anekAnta darzana kA poSaka hai| pratyakSa-parokSa pramANoM se siddha hai| tat (vidhi) tathA atat (niSedha) svarUpa arthAt kisI apekSA se tatsvarUpa hai, kisI apekSA se atatsvarUpa hai| Apase anya, jo sarvajJa va vItarAga nahIM haiM, unhoMne isa prakAra tattva kA anubhava prApta nahIM kiyA hai| O Lord Suvidhinatha! 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. 139

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Atmanusasana AtmAnuzAsana ekamekakSaNe siddhaM dhrauvyotpattivyayAtmakam / abAdhitAnyatatpratyayAnyathAnupapattitaH // 172 // artha - eka hI vastu vivakSita eka hI samaya meM dhrauvya, utpAda aura nAza-svarUpa siddha hai; kyoMki isake binA ukta vastu meM jo bheda aura abheda-rUpa nirbAdha jJAna hotA hai vaha ghaTita nahIM ho sakatA hai| It is well-established that a substance, at any particular time, exhibits the characteristics of origination (utpada), 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 Acarya Samantabhadra, in adoration of Lord Munisuvratanatha (the twentieth Tirthankara), makes clear the nature of substances. Acarya Samantabhadra's Svayambhustotra: sthitijanananirodhalakSaNaM caramacaraM ca jagatpratikSaNam / iti jina sakalajJalAJchanaM vacanamidaM vadatAMvarasya te // 20-4-114 // he jinendra! Apa upadeza-dAtAoM meM zreSTha haiM, ApakA yaha vacana ki cetana va acetana rUpa yaha jagat hara samaya dhrauvya-utpAda-vyaya lakSaNa se yukta hai isa bAta kA dyotaka hai ki Apa sarvajJa haiN| 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

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Acarya Umasvami's Tattvarthasutra: utpAdavyayadhrauvyayuktaM sat // 5-30 // jo utpAda-vyaya-dhrauvya sahita ho so sat hai| Existence (sat) is with (yukta) origination (utpada), destruction (vyaya) and permanence (dhrauvya). Verse 172 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 (utpada). For instance, the origination (utpada) 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 (utpada) 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 (utpada), destruction (vyaya) and permanence (dhrauvya).1 Acarya Samantabhadra's Aptamimamsa (Devagamastotra): ghaTamaulisuvarNArthI nAzotpAdasthitiSvayam / zokapramodamAdhyasthyaM jano yAti sahetukam // 59 // (suvarNa - ghaTa ko suvarNa mukuTa meM parivartita karane kI sthiti meM ) suvarNa ke ghaTa kA, suvarNa ke mukuTa kA aura kevala suvarNa kA icchuka manuSya kramazaH suvarNa-ghaTa kA nAza hone para zoka ko, suvarNa - mukuTa ke utpanna hone para harSa 1 see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, p. 213-214. ........ 141

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Atmanusasana AtmAnuzAsana ko, aura donoM hI avasthAoM meM suvarNa kI sthiti hone se zoka aura harSa se rahita mAdhyasthya-bhAva ko prApta hotA hai| aura yaha saba sahetuka hotA hai| (binA hetu ke una ghaTArthI, mukuTArthI tathA suvarNArthI ke zokAdi kI sthiti nahIM banatI hai|) (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. na sthAsnu na kSaNavinAzi na bodhamAtraM nAbhAvamapratihatapratibhAsarodhAt / tattvaM pratikSaNabhavattadatatsvarUpamAdyantahInamakhilaM ca tathA yathaikam // 173 // artha jIva-ajIva Adi koI bhI vastu na sarvathA sthira rahane vAlI (nitya) hai na kSaNa-kSaNa meM naSTa hone vAlI (anitya) hai, na jJAnamAtra hai aura na abhAvasvarUpa hI hai; kyoMki aisA nirbAdha ( nirantara, aviruddharUpa se) pratibhAsa nahIM hotA hai| jaisA ki nirbAdha pratibhAsa hotA hai, tadanusAra vaha vastu pratikSaNa utpanna hone vAle tadatat svarUpa arthAt nitya-anityAdi svarUpa se saMyukta va anAdinidhana hai| jisa prakAra eka tattva nityAnitya, eka-aneka evaM bhedAbheda svarUpa vAlA hai usI prakAra samasta tattvoM kA bhI svarUpa samajhanA caahiye| 142 - 1 pAThAntara - yathA tathaikaM ...........

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Verse 173 Any substance - soul or non-soul - exhibits neither absolute permanence (nityatva) nor absolute transience (anityatva). Also, the substance exhibits neither absolute cognition (jnana, bodha) nor absolute non-existence (abhava); 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, nisedha - 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. EXPLANATORY NOTE Acarya Samantabhadra's Aptamimamsa (Devagamastotra): abhAvaikAntapakSe'pi bhAvApahnavavAdinAm / bodhavAkyaM pramANaM na kena sAdhanadUSaNam // 12 // bhAva ko nahIM mAnane vAle - sabhI padArthoM ko sarvathA asat-rUpa kahane vAle - abhAvaikAntavAdiyoM ke mata meM bhI iSTa tattva kI siddhi nahIM ho sakatI hai kyoMki vahA~ na bodha (jJAna) kA astitva hai aura na vAkya (Agama) kA aura isalie pramANa bhI nahIM banatA hai| pramANa ke abhAva meM svamata kI siddhi tathA paramata kA khaNDana kisa prakAra saMbhava hai? If it be accepted that the objects of knowledge have 'absolute non-existence' (abhavaikanata) character and their 'existence' (bhava) character is denied, cognition (bodha) and sentence 143

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Atmanusasana (vakya) can no longer remain the sources of valid knowledge (pramana). And in the absence of the sources of valid knowledge (pramana), how can the proposed thesis ( ' absolute nonexistence' character of an object of knowledge) be established, and that of the rivals repudiated? jJAnasvabhAvaH syAdAtmA svabhAvAvAptiracyutiH / tasmAdacyutimAkAMkSan bhAvayejjJAnabhAvanAm // 174 // artha AtmA jJAna-svabhAva vAlA hai aura usa anantajJAnAdi svabhAva kI jo prApti hai, yahI usa AtmA kI acyuti arthAt mukti hai| isaliye mukti kI abhilASA karane vAle bhavya ko usa jJAnabhAvanA kA cintavana karanA caahiye| 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. jJAnameva phalaM jJAne nanu zlAghyamanazvaram / aho mohasya mAhatmyamanyadapyatra mRgyate // 175 // AtmAnuzAsana artha jJAnasvabhAva kA vicAra karane para prApta hone vAlA usakA phala bhI vahI jJAna hai jo ki prazaMsanIya evaM avinazvara hai / parantu Azcarya hai ki ajJAnI prANI usa jJAnabhAvanA kA phala Rddhi Adi kI prApti bhI khojate haiM, yaha unake usa prabala moha kI mahimA hai| 144 .......

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Verse 175 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 (rddhi), of such meditation. This is due to strong delusion (moha). EXPLANATORY NOTE Acarya Samantabhadra's Aptamimamsa (Devagamastotra): upekSAphalamAdyasya zeSasyA''dAnahAnadhIH / pUrvA vA'jJAnanAzo vA sarvasyAsya svagocare // 102 // prathama jo yugapatsarvabhAsanarUpa pramANa (kevalajJAna) hai, usakA phala upekSA hai| zeSa jo kramabhAvI-bhAsanarUpa pramANa (matyAdi jJAna-samUha) hai usakA paramparA phala AdAna (grahaNa) aura hAna (tyAga) kI buddhi hai| athavA pUrva meM kahI gaI upekSA bhI usakA phala hai| vAstava meM apane viSaya meM ajJAna kA nAza honA hI saba pramANa-rUpa jJAnoM kA phala hai| The fruit of the first kind of pramana - direct (pratyaksa) or omniscience (kevalajnana) - is equanimity (upeksa). The fruit of the other kinds of pramana - indirect (paroksa) - is discernment, i.e., acceptance (grahana) or rejection (tyaga); besides, of course, equanimity, as stated above. Destruction of ignorance (ajnana) about the self, however, is the actual fruit of all methods of knowledge (pramana). As regard the fruit of pramana, 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 pramana). Or the attainment of equanimity (upeksa) and the destruction of ignorance (ajnana) may be considered 145

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Atmanusasana AtmAnuzAsana 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 rejected.1 zAstrAgnau maNivaddhavyo vizuddho bhAti nirvRtaH / aGgAravat khalo dIpto malI vA bhasma vA bhavet // 176 // artha zAstrarUpa agni meM praviSTa huA bhavya jIva to maNi ke samAna vizuddha hokara mukti ko prApta karatA huA zobhAyamAna hotA hai kintu duSTa jIva (abhavya) usa zAstrarUpa agni meM dIpta hokara (jalatA huA) aMgAra ke samAna malina va bhasmasvarUpa ho jAtA hai| 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. - muhuH prasArya saMjJAnaM pazyan bhAvAn yathAsthitAn / prItyaprItI nirAkRtya dhyAyedadhyAtmavinmuniH // 177 // Atmatattva kA jAnakAra muni bAra-bAra samyagjJAna ko phailAkara artha 146 - 1 see Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord, p. 158-159. .............

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Verses 177, 178 jaisA ki padArthoM kA svarUpa hai usI rUpa se unako dekhatA huA rAga aura dveSa ko dUra karake dhyAna kre| The ascetic who knows the nature of the soul-substance should meditate by spreading out, over and over again, his right knowledge (samyagjnana), ascertaining the nature of the substances as these actually are, and vanquishing attachment (raga) and aversion (dvesa). veSTanodveSTane yAvattAvad bhrAntirbhavArNave / AvRttiparivRttibhyAM jantormanthAnukAriNaH // 178 // artha - mathanI kA anukaraNa karane vAle jIva ke jaba taka rassI ke bandhane aura khulane ke samAna karmoM kA bandha aura nirjarA (savipAka) hotI hai taba taka ukta rassI ke khIMcane aura DhIlI karane ke samAna rAga aura dveSa se usakA saMsArarUpa samudra meM paribhramaNa hotA hI rhegaa| Like the churning equipment (to produce butter), the soul undergoes binding (bandha) and shedding (nirjara) 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 (nirjara) of karmas is of two kinds: savipaka and avipaka. Savipaka nirjara is without effort, as the fruits of karmas are ........................ 147

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Atmanusasana AtmAnuzAsana naturally enjoyed. This kind of nirjara is experienced by all, for karmas have their set period of bondage after which their shedding must take place. Avipaka nirjara is attained through austerities (tapa); karmas are shed before they reach to fruition. The present verse refers to savipaka nirjara. Acarya Pujyapada's Istopadesa: rAgadveSadvayIdIrghanetrAkarSaNakarmaNA / ajJAnAt suciraM jIvaH saMsArAbdhau bhramatyasau // 11 // yaha jIva ajJAnatAvaza rAga aura dveSa rUpI do lambI DoriyoM kI khIMcAtAnI se saMsAra-rUpI samudra meM bahuta kAla taka ghUmatA rahatA hai - parivartana karatA rahatA Our soul, due to nescience (ajnana), keeps on pulling either end of the long rope - one end symbolizing attachment (raga) and the other aversion (dvesa) - and, as a consequence, whirls around in the cycle of births and deaths (samsara) for a very long time. mucyamAnena pAzena bhrAntirbandhazca manthavat / jantostathAsau moktavyo yenAbhrAntirabandhanam // 179 // artha - chor3I jAne vAlI rassI kI phAMsI ke dvArA mathAnI ke samAna jIva ke navIna bandha aura paribhramaNa cAlU rahatA hai| ataeva usako isa prakAra se chor3anA cAhiye ki jisase phira se bandhana aura paribhramaNa na ho ske| The stick of the churner is perennially bound with the 148

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Verses 179, 180 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 avipaka nirjara, attained through austerities (tapa) as attachment (raga) and aversion (dvesa) are extirpated, bondage of new karmas is stopped. rAgadveSakRtAbhyAM jantorbandhaH pravRttyavRttibhyAm / tattvajJAnakRtAbhyAM tAbhyAmevekSyate mokSaH // 180 // artha - rAga aura dveSa ke dvArA kI gaI pravRtti aura nivRtti se jIva ke bandha hotA hai tathA tattvajJAna-pUrvaka kI gaI usI pravRtti aura nivRtti ke dvArA usakA mokSa dekhA jAtA hai| Association (pravrtti) and dissociation (nivrtti) out of attachment (raga) and aversion (dvesa) result in soul's bondage (with karmas); association (pravrtti) and dissociation (nivitti) out of knowledge of the reality result in liberation (moksa). . . . . . . . . . . . . . . . .. . . . . . . 149

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Atmanusasana AtmAnuzAsana dveSAnurAgabuddhirguNadoSakRtA karoti khalu pApam / tadviparItA puNyaM tadubhayarahitA tayormokSam // 181 // artha - guNa ke viSaya meM kI gaI dveSabuddhi tathA doSa ke viSaya meM kI gaI anurAgabuddhi, inase pApa kA upArjana hotA hai| isake viparIta guNa ke viSaya meM hone vAlI anurAgabuddhi aura doSa ke viSaya meM hone vAlI dveSabuddhi se puNya kA upArjana hotA hai tathA una donoM se rahita - anurAgabuddhi aura dveSabuddhi ke binA - una donoM (pApa-puNya) kA mokSa arthAt saMvarapUrvaka nirjarA hotI hai| Aversion to virtues and attachment to evils cause demerit (papa). On the other hand, attachment to virtues and aversion to evils cause merit (punya). Rid of both, attachment and aversion, the soul is freed from merit as well as demerit; this is the cause of stoppage (samvara) and shedding (nirjara) of karmas. mohabIjAdratidveSau bIjAnmUlAGkurAviva / tasmAjjJAnAgninA dAhyaM tadetau nirdidhikSuNA // 182 // artha - jisa prakAra bIja se jar3a aura aMkura utpanna hote haiM usI prakAra moharUpa bIja se rAga aura dveSa utpanna hote haiN| isaliye jo ina donoM (rAga-dveSa) ko jalAnA cAhatA hai use jJAnarUpa agni ke dvArA usa moharUpa bIja ko jalA denA caahiye| Just as the seed produces root and shoot, in the same way, the seed of delusion (moha) produces attachment . . . . . . . . . . . . . . . . . . . . . . . . 150

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(raga) and aversion (dvesa). If you wish to burn down these two, attachment (raga) and aversion (dvesa), burn down the seed of delusion (moha) by the fire of knowledge (jnana). EXPLANATORY NOTE acarya Pujyapada's Samadhitantram: yadA mohAtprajAyete rAgadveSau tapasvinaH / tadaiva bhAvayetsvasthamAtmAnaM zAmyataH kSaNAt // 39 // 1 Verses 182, 183 jisa samaya kisI tapasvI antarAtmA ke mohanIya karma ke udaya se rAga-dveSAdika utpanna ho jAe~ usI samaya vaha tapasvI apane zuddha Atma-svarUpa kI bhAvanA kre| isase ve rAga-dveSAdika kSaNa bhara meM zAnta ho jAte haiN| Whenever the ascetic - introverted-soul (antaratma ) - 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. purANo grahadoSottho gambhIraH sagatiH saruk / tyAgajAtyAdinA mohavraNaH zuddhyati rohati // 183 // artha - moha eka prakAra kA ghAva hai, kyoMki vaha ghAva ke samAna hI pIr3AkAraka hai| jisa prakAra purAnA ( bahuta samaya kA ), graha ( zani Adi) ke doSa se utpanna huA, gaharA, nasa se sahita aura pIr3A dene vAlA ghAva pAThAntara - zudhyati 151

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Atmanusasana AtmAnuzAsana auSadhayukta ghI (malahama) Adi se zuddha hokara pIva Adi se rahita hokara bhara jAtA hai usI prakAra purAnA arthAt anAdikAla se jIva ke sAtha rahane vAlA, parigraha ke grahaNarUpa doSa se utpanna huA gambhIra (mahAn), narakAdi durgati kA kAraNa aura AkulatArUpa roga se sahita aisA vaha ghAva ke samAna kaSTadAyaka moha bhI ukta parigraha ke parityAgarUpa malahama se zuddha hokara ( naSTa hokara) Urdhvagamana ( muktiprApti) meM sahAyaka hotA hai| 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. suhRdaH sukhayantaH syurduH khayanto yadi dviSaH / suhRdo 'pi kathaM zocyA dviSo duHkhayituM mRtAH // 184 // artha - yadi sukha ko utpanna karane vAle mitra aura duHkha ko utpanna karane vAle zatru mAne jAte haiM to phira jaba mitra bhI mara kara viyogajanya duHkha ko karane vAle haiM taba ve bhI zatru hI hue| phira unake liye zoka kyoM karanA cAhie ? nahIM karanA cAhiye / 152

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Verses 184, 185 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? aparamaraNe matvAtmIyAnalaGghyatame rudan vilapatitarAM svasmin mRtyau tathA'sya jaDAtmanaH / vibhayamaraNe bhUyaH sAdhyaM yazaH parajanma vA kathamiti sudhIH zokaM kuryAnmRte'pi na kenacit // 185 // artha - jo jar3abuddhi jIva dUsare ( apane se bhinna) strI, putra evaM mitra Adi ke aparihArya maraNa ke hone para unheM apanA samajha karake rotA huA atyadhika vilApa karatA hai tathA apane maraNa ke upasthita hone para jo usI prakAra se vilApa karatA hai usa jar3abuddhi ke nirbhayatApUrvaka maraNa (samAdhimaraNa) ko prApta hone para jisa mahatI kIrti aura paraloka kI siddhi ho sakatI thI vaha kaise ho sakatI hai? arthAt nahIM ho sakatI hai| ataeva buddhimAna manuSya ko maraNa ke prApta hone para kisI prakAra se zoka nahIM karanA caahiye| 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

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Atmanusasana hAneH zokastato duHkhaM lAbhAdrAgastataH sukham / tena hAnAvazokaH san sukhI syAt sarvadA sudhIH // 186 // artha - iSTa vastu kI hAni se zoka aura phira usase duHkha hotA hai tathA usake lAbha se rAga aura phira usase sukha hotA hai| isIliye buddhimAn manuSya ko iSTa kI hAni meM zoka se rahita hokara sadA sukhI rahanA caahiye| 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. sukhI sukhamihAnyatra duHkhI duHkhaM samaznute / sukhaM sakalasaMnyAso duHkhaM tasya viparyayaH // 187 // AtmAnuzAsana artha - jo prANI isa loka meM sukhI hai vaha paraloka meM bhI sukha ko prApta hotA hai tathA jo isa loka meM duHkhI hai vaha paraloka meM bhI duHkha ko prApta karatA hai| kAraNa yaha ki samasta parigraha Adi kA tyAga indriyaviSayoM se virakti hone kA nAma sukha aura unameM Asakta hone kA nAma hI duHkha hai| 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 .........

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Verses 187, 188, 189 getting attached to the worldly possessions - indulging in the sense-pleasures - is unhappiness. mRtyormRtyantaraprAptirutpattiriha dehinAm / tatra pramuditAn manye pAzcAtye pakSapAtinaH // 188 // artha - yahA~ saMsAra meM eka maraNa se jo dUsare maraNa kI prApti hai, yahI prANiyoM kI utpatti hai| isaliye jo jIva utpatti meM harSa ko prApta hote haiM ve pIche hone vAlI mRtyu ke pakSapAtI haiM, aisA maiM samajhatA huuN| 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. adhItya sakalaM zrutaM ciramupAsya ghoraM tapo yadIcchasi phalaM tayoriha hi lAbhapUjAdikaM / chinatsi sutapastaroH prasavameva zUnyAzayaH kathaM samupalapsyase surasamasya pakvaM phalam // 189 // artha - samasta Agama kA abhyAsa aura cirakAla taka ghora tapazcaraNa karake bhI yadi una donoM kA phala tU yahA~ sampatti Adi kA lAbha aura pratiSThA Adi cAhatA hai to samajhanA cAhiye ki tU vivekahIna hokara usa utkRSTa taparUpa vRkSa ke phUla ko hI naSTa karatA hai| phira aisI avasthA . . . . . . . . . . . . . . . . . . . . . . . . 155

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Atmanusasana AtmAnuzAsana meM tU usake sundara va susvAdu pake hue rasIle phala ko kaise prApta kara sakegA? nahIM kara skegaa| 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? tathA zrutamadhISva zazvadiha lokapaMkti vinA zarIramapi zoSaya prathitakAyasaMklezanaiH / kaSAyaviSayadviSo vijayase yathA durjayAn zamaM hi phalamAmananti munayastapaHzAstrayoH // 190 // artha - he bhavyajIva! tU lokapaMkti ke binA arthAt pratiSThA Adi kI apekSA na karake niSkapaTarUpa se yahA~ isa prakAra se nirantara zAstra kA adhyayana kara tathA prasiddha kAyaklezAdi tapoM ke dvArA zarIra ko bhI isa prakAra se sukhA ki jisase tU durjaya kaSAya evaM viSayarUpa zatruoM ko jIta ske| kAraNa ki munijana rAga-dveSAdi kI zAnti ko hI tapa aura zAstrAbhyAsa kA phala batalAte haiN| 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

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as to vanquish intractable enemies of passions (kasaya) and sense-pleasures (visaya). It is so because learned ascetics consider the suppression of attachment and aversion the only fruit of austerities and the study of the Scripture. dRSTvA janaM vrajasi kiM viSayAbhilASaM svalpo'pyasau tava mahajjanayatyanartham / snehAdyupakramajuSo hi yathAturasya doSo niSiddhacaraNaM na tathetarasya // 191 // Verses 190, 191 artha - he bhavya! tU viSayI jana ko dekhakara svayaM viSaya kI abhilASA ko kyoM prApta hotA hai? kAraNa ki thor3I-sI bhI vaha viSayAbhilASA tere liye adhika anartha (ahita) ko utpanna karatI hai| ThIka hI hai- jisa prakAra ki tela Adi snigdha padArthoM kA sevana rogI manuSya ke liye hAnikAraka hone se doSapUrNa hai - niSiddha AcaraNa hai dUsare (nirogI) ke liye nahIM hai| usa prakAra vaha 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

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Atmanusasana ahitavihitaprItiH prItaM kalatramapi svayaM sakRdapakRtaM zrutvA sadyo jahAti jano'pyayam / svahitanirataH sAkSAddoSaM samIkSya bhave bhave viSayaviSavadgrAsAbhyAsaM kathaM kurute budhaH // 192 // artha ahitakAraka viSayoM meM anurAga karane vAlA ajJAnI manuSya bhI yadi eka bAra bhI durAcaraNa ko sunatA hai to vaha atyadhika pyArI strI ko bhI zIghra chor3a detA hai| phira he bhavya ! vidvAna evaM Atmahita meM lIna puruSa pratyakSa meM aneka bhavoM meM viSayoM ke doSoM ko dekhatA huA bhI una viSayoM-- -rUpa viSamizrita grAsa kA kaise bAra- bAra sevana karatA hai? - AtmAnuzAsana 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? 158 AtmannAtmavilopanAtmacaritairAsIrdurAtmA ciraM svAtmA syAH sakalAtmanInacaritairAtmIkRtairAtmanaH / AtmetyAM paramAtmatAM pratipatan pratyAtmavidyAtmakaH svAtmotthAtmasukho niSIdasi lasannadhyAtmamadhyAtmanA // 193 // artha - he Atman! tU AtmasvarUpa ko naSTa karane vAle apane AcAroM ke dvArA cirakAla se durAtmA arthAt bahirAtmA rahA hai, aba tU AtmA kA ......

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Verse 193 hita karane vAle aise apane samasta AcaraNoM ko apanAkara unake dvArA uttama AtmA arthAt antarAtmA ho jaa| isase tU apane Apa ke dvArA prApta karane yogya paramAtmA avasthA ko prApta ho karake kevalajJAnasvarUpa se / saMyukta, viSayAdi kI apekSA na karake kevala apanI AtmA ke Azraya se hI utpanna hue AtmIka sukha kA anubhava karane vAlA aura apanI AtmA dvArA prApta kiye gaye nijasvarUpa se suzobhita hokara sukhI ho sakatA hai| O soul! For very long, by adopting conduct that destroys the soul-nature, you have lived as a vicious-soul (an extroverted-soul - bahiratma). Now, by adopting such conduct that benefits the soul you become a righteoussoul (an introverted-soul - antaratma). You can then reach the stage of the pure-soul (paramatma), 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 Acarya Pujyapada's Samadhitantram: bahirAtmA zarIrAdau jAtAtmabhrAntirAntaraH / cittadoSAtmavibhrAntiH paramAtmA'tinirmalaH // 5 // zarIrAdika meM AtmabhrAnti ko dharane vAlA - unheM bhrama se AtmA samajhane vAlA - bahirAtmA hai; citta ke, rAgadveSAdika doSoM ke aura AtmA ke viSaya meM abhrAnta rahane vAlA - unakA ThIka viveka rakhane vAlA arthAt citta ko 159

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Atmanusasana AtmAnuzAsana cittarUpa se, doSoM ko doSarUpa se aura AtmA ko AtmarUpa se anubhava karane vAlA - antarAtmA hai; jo atizuddha va sarva karmamala rahita atyanta nirmala hai vaha paramAtmA hai| The one who entertains delusion that the body and the like are but the soul is the extroverted-soul (bahiratma), the one who entertains no delusion about mental states - imperfections like attachment and aversion, and the soul-nature-is the introverted-soul (antaratma), and the one who is utterly pure and rid of all karmic dirt is the pure-soul (paramatma). anena suciraM purA tvamiha dAsavadvAhitastato'nazanasAmibhaktarasavarjanAdikramaiH / krameNa vilayAvadhi sthiratapovizeSairidaM kadarthaya zarIrakaM ripumivAdya hastAgatam // 194 // artha - pUrva samaya meM isa zarIra ne tujhe saMsAra meM bahuta kAla taka dAsa ke samAna ghumAyA hai| isaliye tU Aja isa ghRNita zarIra ko hAtha meM Aye hue zatru ke samAna jaba taka ki vaha naSTa nahIM hotA hai taba taka, anazana, Unodara evaM rasaparityAga AdirUpa vizeSa tapoM ke dvArA krama se kRza kr| 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

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Verse 195 Adau tanorjananamatra hatendriyANi kAGkSanti tAni viSayAn viSayAzca mAna / hAniprayAsabhayapApakuyonidAH syurmUlaM tatastanuranarthaparamparANAm // 195 // artha - prArambha meM zarIra utpanna hotA hai, isa zarIra meM duSTa indriyA~ hotI haiM, ve apane viSayoM ko cAhatI haiM; aura ve viSaya mAnahAni (apamAna), parizrama, bhaya, pApa evaM durgati ko dene vAle haiN| isa prakAra se samasta anarthoM kI paramparA kA mUla kAraNa vaha zarIra hI hai| 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 Acarya Pujyapada's Samadhitantram: mUlaM saMsAraduHkhasya deha evAtmadhIstataH / tyaktvanAM pravizedantarbahiravyApRtendriyaH // 15 // isa jar3a zarIra meM Atmabuddhi kA honA hI saMsAra ke du:khoM kA kAraNa hai| isalie zarIra meM Atmatva kI mithyA kalpanA ko chor3akara bAhya viSayoM meM indriyoM kI pravRtti ko rokatA huA antaraMga meM arthAt AtmA meM hI praveza kre| Mistaking the inanimate body for the soul is the cause of worldly suffering. Therefore, leaving aside the notion that the pAThAntara - mAnaM (athavA) mAnaH . . . . . . . . . . . . . . . . . . . . . . . 161

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Atmanusasana AtmAnuzAsana 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), acarya Kundakunda's Pancastikaya-Sara, verses 128-130, p. 108-109. zarIramapi puSNanti sevante viSayAnapi / nAstyaho duSkaraM nRNAM viSAdvAJchanti jIvitum // 196 // artha ajJAnI jana zarIra ko puSTa karate haiM aura viSayoM kA bhI sevana karate haiN| ThIka hai - aise manuSyoM ko koI bhI kArya duSkara nahIM hai - ve saba hI akArya kara sakate haiN| ve vaisA karate hue mAno viSa se jIvita rahane kI icchA karate haiN| 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. acarya Pujyapada's Istopadesa: yajjIvasyopakArAya taddehasyApakArakam / yaddehasyopakArAya tajjIvasyApakArakam // 19 // jo (kArya) jIva kA (AtmA kA) upakAra karane vAle hote haiM ve zarIra kA apakAra karane vAle hote haiN| jo zarIra kA upakAra karane vAle hote haiM ve jIva kA (AtmA kA) apakAra karane vAle hote haiN| 1 pAThAntara 162 EXPLANATORY NOTE - m

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Verses 196, 197, 198 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. itastatazca trasyanto vibhAvaryAM yathA mRgAH / vanAdvizantyupagrAmaM kalau kaSTaM tapasvinaH // 197 // artha - jisa prakAra hiraNa vana meM idhara-udhara du:khI hokara - siMhAdikoM se bhayabhIta hokara - rAtri meM usa vana se gA~va ke nikaTa A jAte haiM usI prakAra isa paJcama kAla meM munijana bhI vana meM idhara-udhara du:khI hokara - hiMsaka evaM anya duSTa janoM se bhayabhIta hokara - rAtri meM vana ko chor3akara gA~va ke samIpa rahane lage haiM, yaha kheda kI bAta hai| 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 dusama), the anguished forest-dwelling ascetics, out of fear, shift at night, for their safety, near a village. varaM gArhasthyamevAdya tapaso bhAvijanmanaH / zvaH strIkaTAkSaluNTAkalopyavairAgyasampadaH // 198 // artha - Aja jo tapa grahaNa kiyA gayA hai vaha yadi kala striyoM ke pAThAntara - bhAvijanma yat . . . . . . . . . . . . . . . .. . . . . . . 163

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Atmanusasana AtmAnuzAsana kaTAkSoM-rUpa luTeroM ke dvArA vairAgya-rUpa sampatti se rahita kiyA jAtA hai to janmaparamparA (saMsAra) ko bar3hAne vAle usa tapa kI apekSA to gRhastha jIvana hI kahIM zreSTha thaa| 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. svArthabhraMzaM tvamavigaNayaMstyaktalajjAbhimAnaH samprApto'smin paribhavazatairduHkhametatkalatram / nAnveti tvAM padamapi padAdvipralabdho'si bhUyaH sakhyaM sAdho yadi hi matimAn mA grahIrvigraheNa // 199 // artha - he bhavya! isa zarIra ke hone para hI tUne isa du:khadAyaka strI ko svIkAra kiyA hai aura aisA karate hue tUne lajjA aura svAbhimAna ko chor3akara, nirlajja evaM dIna banakara, usake nimitta se hone vAle na to saikar3oM tiraskAroM ko ginA aura na apane Atmaprayojana se - tapa saMyamAdi ko dhAraNa karake usake dvArA prApta hone vAle mokSasukha se - bhraSTa hone ko bhI ginaa| vaha zarIra aura strI tere sAtha nizcaya se eka pada (kadama) bhI jAne vAle nahIM haiM, inase anurAga karake tU phira se bhI dhokhA khaayegaa| isaliye he sAdho! yadi tU buddhimAn hai to usa zarIra se mitratA ko na prApta ho, usake viSaya meM mamatvabuddhi ko chor3a de| O worthy soul! Having been associated with this body, you have accepted this distressful woman. While doing so, ........................ 164

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Verses 199, 200 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. na ko'pyanyo'nyena vrajati samavAyaM guNavatA guNI kenApi tvaM samupagatavAn rUpibhiramA / na te rUpaM te yAnupavrajasi teSAM gatamatiH tatazchedyo bhedyo bhavasi bahuduHkho bhavavane // 200 // artha - koI bhI anya guNavAn (dravya) kisI anya guNavAn ke sAtha abhedasvarUpatA ko nahIM prApta hotA hai| parantu tU (arUpI) kisI karma ke vaza una rUpI zarIrAdi ke sAtha abheda ko prApta ho rahA hai| jina zarIrAdi ko tU abhinna mAnatA hai ve vAstava meM tujha svarUpa nahIM haiN| isIliye tU unameM mamatvabuddhi ko prApta hokara Asakta rahane se isa saMsArarUpI vana meM chedA-bhedA jAkara bahuta du:khI hotA hai| The possessor-of-attribute (guni, 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

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Atmanusasana AtmAnuzAsana 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. mAtA jAtiH pitA mRtyurAdhivyAdhI sahodgatau / prAnte jantorjarA mitraM tathApyAzA zarIrake // 201 // artha - isa zarIra kI utpatti to mAtA hai, maraNa pitA hai, Adhi (mAnasika duHkha) evaM vyAdhi (zArIrika duHkha) sahodara (bhAI) haiM, tathA anta meM prApta honevAlA bur3hApA pAsa meM rahane vAlA mitra hai; phira bhI usa nindya zarIra ke viSaya meM prANI AzA karatA hai| 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. zuddho'pyazeSaviSayAvagamo'pyamUrto 'pyAtman tvamapyatitarAmazucIkRto'si / mUrtaM sadA'zuci vicetanamanyadatra kiM vA na dUSayati dhigdhigidaM zarIram // 202 // artha - he Atman! tU svabhAva se zuddha, samasta viSayoM kA jJAtA aura rUpa-rasAdi se rahita ( amUrtika) ho karake bhI usa zarIra ke dvArA 166

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Verses 202, 203 atyadhika apavitra kiyA gayA hai| ThIka hai- vaha mUrtika, sadA apavitra aura jar3a zarIra yahA~ kauna sI pavitra vastu (gandha-vilepanAdi) ko malina nahIM karatA hai? arthAt sabako hI vaha malina karatA hai| isaliye aise isa zarIra ko bAra-bAra dhikkAra hai| 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. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: bhavanti prApya yatsaGgamazucIni zucInyapi / sa kAyaH saMtatApAyastadarthaM prArthanA vRthA // 18 // jisake sambandha ko pAkara pavitra bhI padArtha apavitra ho jAte haiM, vaha zarIra hamezA apAyoM aura vinAzoMkara sahita hai, ataH usake bhogopabhogoM kI kAmanA karanA vyartha hai| 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. hA hato'si tarAM janto yenAsmin tava sAmpratam / jJAnaM kAyAzucijJAnaM tattyAgaH kila sAhasam // 203 // pAThAntara - yenAsmiMstava . . . . . . . . . . . . . . . .. . . . . . . 167

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Atmanusasana AtmAnuzAsana artha - he prANI! tU cU~ki isa zarIra ke viSaya meM atyadhika duHkhI huA hai isIliye usa zarIra ke sambandha meM jo tujhe isa samaya apavitratA kA jJAna huA hai vaha yogya hai| aba usa zarIra kA parityAga karanA, yaha terA atyadhika sAhasa hogaa| 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. api rogAdibhirvRddhairna yatiH khedamRcchati / uDupasthasya kaH kSobhaH pravRddhe'pi nadIjale // 204 // artha - sAdhu atyadhika vRddhi ko prApta hue bhI rogAdikoM ke dvArA kheda ko nahIM prApta hotA hai| ThIka hai- nAva meM sthita prANI ko nadI ke jala meM adhika vRddhi hone para bhI kauna sA bhaya hotA hai? arthAt use kisI prakAra kA bhI bhaya nahIM hotA hai| 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 pAThAntara - muniH . . . . . . . . . . . . . . . . . . . . . . . . 168

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Verse 205 jAtAmayaH pratividhAya tanau vasedvA no cettanuM tyajatu vA dvitayI gatiH syAt / lagnAgnimAvasati vahnimapohya gehaM niryAya vA vrajati tatra sudhIH kimAste // 205 // artha - roga ke utpanna hone para usakA auSadhAdi ke dvArA pratIkAra karake usa zarIra meM sthita rahanA caahiye| parantu yadi roga asAdhya ho aura usakA pratIkAra nahIM kiyA jA sakatA ho to phira usa zarIra ko chor3a denA cAhiye, yaha dUsarI avasthA hai| jaise- yadi ghara agni se vyApta ho cukA hai to yathA-sambhava usa agni ko bujhA kara prANI usI ghara meM rahatA hai| parantu yadi vaha agni nahIM bujhAI jA sakatI hai to phira usameM rahane vAlA prANI usa ghara se nikala kara calA jAtA hai| kyA koI / buddhimAn prANI usa jalate hue ghara meM rahatA hai? arthAt nahIM rahatA hai| 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? pAThAntara - niryAya . . . . . . . . . . . . . . . .. . . . . . . 169

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Atmanusasana AtmAnuzAsana ziraHsthaM bhAramuttArya skandhe kRtvA suyatnataH / zarIrasthena bhAreNa ajJAnI manyate sukham // 206 // artha - sira ke Upara sthita bhAra ko utArakara aura use prayatnapUrvaka kandhe ke Upara karake ajJAnI prANI usa zarIrastha bhAra se sukha kI kalpanA karatA hai| 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!) yAvadasti pratIkArastAvatkuryAtpratikriyAm / tathApyanupazAntAnAmanudvegaH pratikriyA // 207 // artha - jaba taka rogoM kA pratIkAra ho sakatA hai taba taka use karanA caahiye| parantu phira bhI yadi ve naSTa nahIM hote haiM to isase kheda ko prApta nahIM honA caahiye| yahI vAstava meM una rogoM kA pratIkAra hai| 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 sallekhana - ........................ 170

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the gateway to the path to liberation. acarya Samantabhadra's Ratnakarandaka-sravakacara: upasarge durbhikSe jarasi rujAyAM ca niHpratikAre / dharmAya tanuvimocanamAhuH sallekhanAmAryAH // 122 // gaNadharAdika deva pratikAra - rahita upasarga, durbhikSa, bur3hApA aura roga ke upasthita hone para dharma ke liye zarIra ke chor3ane ko sallekhanA kahate haiN| Verse 207 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 - sallekhana - by the Most Learned sages. Pt. asadhara's Dharmamsta (Sagara): kAyaH svastho'nuvartyaH syAt pratikAryazca rogitaH / upakAraM viparyasyaMstyAjyaH sadbhiH khalo yathA // 8-6 // sAdhu puruSoM ke dvArA niroga zarIra, yogya prAsuka AhAra aura vihAra Adi ke dvArA rakSA karane yogya hai / yadi kadAcit roga utpanna ho jAye to usako dUra karane ke liye yogya auSadhopacAra bhI karanA cAhiye / parantu yadi kadAcit yogya AhAra-vihAra tathA auSadhopacAra karate hue bhI zarIra para unakA kisI prakAra kA bhI asara na ho aura pratyuta vyAdhi bar3he hI to aisI paristhiti meM duSTa ke samAna zarIra kA tyAga karanA hI yogya hai| 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. ......... 171

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Atmanusasana AtmAnuzAsana yadAdAya bhavejjanmI tyaktvA mukto bhaviSyati / zarIrameva tattyAjyaM kiM zeSaiH kSudrakalpanaiH // 208 // artha - jisa zarIra ko grahaNa karake prANI janmavAn arthAt saMsArI banA huA hai tathA jisako chor3akara vaha mukta ho jAvegA usa zarIra ko hI chor3a denA caahiye| anya kSudra vicAroM se kyA prayojana siddha honevAlA hai? kucha bhI nhiiN| 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. nayet sarvAzuciprAyaH zarIramapi pUjyatAm / so'pyAtmA yena na spRzyo duzcaritraM dhigastu tat // 209 // artha - jo AtmA prAyaH karake saba ora se apavitra aise usa zarIra ko bhI pUjya pada ko prApta karAtA hai usa AtmA ko bhI jo zarIra sparza ke yogya bhI nahIM rahane detA hai usako dhikkAra hai| The soul makes even the all-impure body an object of adoration; fie on the body that makes even such a soul untouchable. pAThAntara - yadA yadA 2 pAThAntara - sarvAzuciprAyaM . . . . . . . . . . . . . . . . . . . . . . . 172

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Verses 210, 211 rasAdirAdyo bhAgaH syAjjJAnAvRttyAdiranvataH / jJAnAdayastRtIyastu saMsAryevaM trayAtmakaH // 210 // artha - saMsArI prANI kA rasa Adi sAta dhAtuoMrUpa pahalA bhAga hai, isake pazcAt jJAnAvaraNAdi karmoMrUpa usakA dUsarA bhAga hai, tathA tIsarA bhAga usakA jJAnAdirUpa hai; isa prakAra se saMsArI jIva tIna-bhAga (trayAtmaka) svarUpa hai| 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 (jnanavaraniya)*, and the third component is the soul's own-nature of knowledge, etc. bhAgatrayamayaM nityamAtmAnaM bandhavartinam / bhAgadvayAtpRthak kartuM yo jAnAti sa tattvavit // 211 // artha - isa prakAra ina tIna bhAgoM-svarUpa va karmabandha se sahita nitya AtmA ko jo prathama do bhAgoM se pRthak karane ke vidhAna ko jAnatA hai use tattvajJAnI samajhanA caahiye| 1 pAThAntara - ranvitaH 2 tritayastu * This component is the karmana sarira, the body composed of the karmic matter. . . . . . . . . . . . . . . . . . . . . . . . 173

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Atmanusasana AtmAnuzAsana 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. karotu na ciraM ghoraM tapaH klezAsaho bhavAn / cittasAdhyAn kaSAyArIn na jayedyattadajJatA // 212 // artha - yadi tU kaSTa ko na saha sakane ke kAraNa ghora tapa kA AcaraNa nahIM kara sakatA hai to na kr| parantu jo kaSAyAdika mana se siddha karane yogya haiM - jItane yogya haiM - unheM bhI yadi nahIM jItatA hai to vaha terI ajJAnatA hai| 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 (kasaya), etc., which are conquered through the control of the mind, then it is your ignorance. hRdayasarasi yAvannirmale'pyatyagAdhe vasati khalu kaSAyagrAhacakraM samantAt / zrayati guNaguNo'yaM tanna tAvadvizaGkaM sayamazamavizeSaistAn vijetuM yatasva // 213 // artha - nirmala aura athAha hRdayarUpa sarovara meM jaba taka kaSAyoMrUpa hiMsra . . . . . . . . . . . . . . . . . . . . . . . . 174

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Verses 213, 214 jalajantuoM kA samUha nivAsa karatA hai taba taka nizcaya se yaha uttama kSamAdi guNoM kA samudAya niHzaMka hokara usa hRdayarUpa sarovara kA Azraya nahIM letA hai| isIliye he bhavya ! tU vratoM ke sAtha tIvra - madhyamAdi upazamabhedoM se una kaSAyoM ke jItane kA prayatna kr| As long as cruel water-animals, in form of cluster of passions (kasaya), 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 (sama), strive to subjugate those passions. hitvA hetuphale kilAtra sudhiyastAM siddhimAmutrikIM vAJchantaH svayameva sAdhanatayA zaMsanti zAntaM manaH / teSAmAkhubiDAliketi tadidaM dhigdhikkaleH prAbhavaM yenaite'pi phaladvayapralayanAd dUraM viparyAsitAH // 214 // artha - jo vidvAn parigraha ke tyAgarUpa hetu tathA usake phalabhUta mana kI zAnti ko chor3akara usa pAralaukika siddhi (mokSa) kI abhilASA karate hue svayaM hI usake sAdhanAsvarUpa se ( apane ) zAnta mana kI prazaMsA karate haiM unakI yaha bAta Akhu - biDAlikA' ke samAna hai| yaha saba kali-va - kAla kA prabhAva hai, usake liye dhikkAra ho / isa kalikAla ke prabhAva se vidvAna bhI isa loka aura paraloka sambandhI phala ko naSTa karane se atyadhika Thage jAte haiN| ' unake ina donoM kAryoM meM billI aura cUhe ke samAna jAti-virodha hai| ........ 175

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Atmanusasana AtmAnuzAsana 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 dusama). Fie on such 'wise' men; they greatly deceive themselves as they get deprived of enjoyment in this world as well as the next. udyuktastvaM tapasyasyadhikamabhibhavaM tvAmagacchan kaSAyAH prAbhUdbodho'pyagAdho jalamiva jaladhau kiM tu durlakSyamanyaiH / niyUMDhe'pi pravAhe salilamiva manAgnimnadezeSvavazyaM mAtsaryaM te svatulye bhavati paravazAd durjayaM tajjahIhi // 215 // artha - he bhavya! tU tapazcaraNa meM udyata huA hai, kaSAyoM kA tUne atyadhika parAbhava kara diyA hai, tathA samudra meM sthita agAdha jala ke samAna tere meM agAdha jJAna bhI prakaTa ho cukA hai| to bhI jaise Upara pravAha na hone para bhI kucha nIce ke bhAga meM (tala meM) pravAha hotA hai jo ki dUsaroM ke dvArA nahIM dekhA jAtA hai, vaise hI karma ke vaza se jo apane samAna anya vyakti ke liye tere meM mAtsarya (IrSyA-bhAva) hotA hai vaha durjaya tathA dUsaroM ke liye adRzya hai| usako tU chor3a de| O worthy soul! You have embarked on austerities (tapa), greatly subdued the passions (kasaya), and deep ........................ 176

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Verses 215, 216 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. cittasthamapyanavabuddhya hareNa jADyAt kruddhvA bahiH kimapi dagdhamanaGgabuddhyA / ghorAmavApa sa hi tena kRtAmavasthAM krodhodayAdbhavati kasya na kAryahAniH // 216 // artha - jisa mahAdeva ne krodha ke vaza hote hue ajJAnatA se citta meM sthita kAmadeva ko na jAnakara usa kAmadeva ke bhrama meM kisI bAhya vastu ko jalA diyA thA, vaha mahAdeva ukta kAma ke dvArA kI gaI bhayAnaka avasthA ko prApta huA hai| ThIka hai- krodha ke kAraNa kisake kArya kI hAni nahIM hotI hai? arthAt usake kAraNa saba hI jana ke kArya kI hAni hotI hai| (As per the Hindu mythology-) The super-deva (Mahadeva, 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

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Atmanusasana cakraM vihAya nijadakSiNabAhusaMstha yatprAvrajannanu tadaiva sa tena muJcet / klezaM tamApa kila bAhubalI cirAya mAno manAgapi hatiM mahatIM karoti // 297 // artha apanI dAhinI bhujA ke Upara sthita cakra ko chor3akara jisa samaya bAhubalI ne dIkSA grahaNa kI thI usI samaya unheM usa tapa ke dvArA mukta ho jAnA cAhiye thaa| parantu ve cirakAla taka usa kleza ko prApta hue| ThIka hai - thor3A sA bhI mAna bar3I bhArI hAni ko karatA hai / - AtmAnuzAsana Soon after Bahubali 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. EXPLANATORY NOTE Following is a highly abridged account of the story of one-year severe austerities (tapa) of Bahubali*: After winning the six divisions of earth in all directions (digvijaya), humbling numerous kings, possessors of supernatural powers (vidyadhara), and celestial beings (deva), and acquiring nine-fold most precious treasures ( nidhi) and fourteen jewels ( ratna), Emperor 178 1 pAThAntara muktaH * see acarya Jinasend's Adipurana, part-2, ch. 34-36; see particularly ch 36, p. 200-217. 1

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Verse 217 Bharata cakravarti proceeded for his capital Ayodhyapuri 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 Ayodhyapuri 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 (Tirthankara) Lord Rsabha Deva, who, after attaining omniscience, was gloriously seated in the heavenly Pavilion (samavasarana) erected by the celestial beings at Mount Kailasa. 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 Rsabha Deva, who is worshipped even by the Indras, embraced the most extraordinary Jaina ordination (muni dikna). They all, endowed with the final and superior bodies of extraordinary sturdiness and strength (vajrarsabhanaracasamhanana), 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 Bahubali, also endowed with the final and superior body of extraordinary sturdiness and strength (vajrarsabhanaracasamhanana), 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

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Atmanusasana AtmAnuzAsana and that it was useless to proceed with it in an ordinary manner. Neither Bharata nor Bahubali, 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. Bahubali 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 Bahubali, 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 Bahubali 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 Mahabali, and worshipping the Holy Feet of his Father, Lord Rsabha Deva, entered the order of homeless, naked monks. Bahubali performed severest of austerities, standing motionless in 'pratimayoga', 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 Bahubali. On completion of one year, Emperor Bharata came and worshipped the pious feet of his younger brother Bahubali. Soon after, Bahubali attained indestructible and supremely glorious omniscience; it seemed that to spring forth, omniscience had demanded such adoration from Bharata. 180 ...........

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Verse 218 satyaM vAci matau zrutaM hRdi dayA zauryaM bhuje vikrama lakSmIrdAnamanUnamarthinicaye mArgoM gatau nirvRteH / yeSAM prAgajanIha te'pi nirahaMkArAH zrutergocarAH citraM samprati lezato'pi na guNAsteSAM tathApyuddhatAH // 218 // artha - pUrvakAla meM isa saMsAra meM jina mahApuruSoM ke vacana meM satyatA, buddhi meM Agama, hRdaya meM dayA, bhujAoM meM zUravIratA, parAkrama meM lakSmI, prArthI-janoM ke samUha ko paripUrNa dAna, tathA mukti ke mArga meM gamana; ye saba guNa rahe haiM - ve bhI ahaMkAra (abhimAna) se rahita the; aisA Agama (purANa - prathamAnuyoga) se jAnA jAtA hai| parantu Azcarya hai ki isa samaya uparyukta guNoM kA leza-mAtra na rahane para bhI manuSya atyadhika garva (ghamaNDa) ko prApta hote haiN| The Jaina literature - prathamanuyoga - 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 Laksmi, 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. pAThAntara - vikramo mArge 3 gatirnirvRte: 181

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Atmanusasana AtmAnuzAsana vasati bhuvi samastaM sApi sandhAritAnyaiH udaramupaniviSTA sA ca te vA parasya / tadapi kila pareSAM jJAnakoNe nilInaM vahati kathamihAnyo garvamAtmAdhikeSu // 219 // artha - jisa pRthivI (loka) para saba hI padArtha rahate haiM vaha pRthivI bhI dUsaroM ke dvArA - ghanodadhi, ghana aura tanu vAtavalayoM ke dvArA - dhAraNa kI gaI hai| vaha pRthivI aura ve tInoM hI vAtavalaya bhI AkAza ke madhya meM praviSTa haiM, aura vaha AkAza bhI kevaliyoM ke jJAna ke eka kone meM vilIna hai| aisI avasthA meM koI yahA~ dUsarA apane se adhika guNa vAloM ke hote hue kaise garva dhAraNa karatA hai? 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 (akasa). 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-ghanodadhivatavalaya, the sheath of dense air - ghanavatavalaya, and the sheath of thin air - tanuvatavalaya. See Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, p. 112. 182

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Verses 220, 221 yazo mArIcIyaM kanakamRgamAyAmalinitaM hato'zvatthamoktyA praNayilaghurAsIdyamasutaH / sakRSNaH kRSNo'bhUtkapaTabaTuveSeNa nitarAmapi cchadmAlpaM tadviSamiva hi dugdhasya mahataH // 220 // artha - yaha mArIca kI kIrti suvarNamRga ke kapaTa se malina kI gaI hai| 'azvatthAmA hataH' isa vacana se yudhiSThira snehI janoM ke bIca meM hInatA ko prApta hue; tathA kRSNa vAmanAvatAra meM kapaTapUrNa bAlaka ke veSa se| zyAmavarNa hue - apayazarUpa kAlimA se kalaMkita hue| ThIka hai- thor3A sA bhI vaha kapaTa-vyavahAra bahuta se dUdha meM mile hue viSa ke samAna ghAtaka hotA hai| The fame of Marica got tarnished by his deceitfulness of taking on the garb of a golden deer. Yudhisthira's* esteem was lowered among his dear ones due to his deceitful utterance, "ASvatthama is killed." And, Krsna's reputation was blackened (he was born with dark complexion!) due to his deceitful role in the dwarfish vamana incarnation. It is right; even a little deceitfulness is devastating, as a little poison added to a large quantity of milk. bheyaM mAyAmahAgAnmithyAghanatamomayAt / yasmillInA na lakSyante krodhAdiviSamAhayaH // 221 // * Yudhisthira was known for his truthfulness. Asvatthama was the name of Guru Dronacarya's son and also of a war elephant. When the elephant Asvatthama was killed, Yudhisthira agreed to say these double-meaning words, "Asvatthama is killed," to Guru Dronacarya, resulting in his casualty in the battle. See Sri Pandava Purana, p. 319-320. . . . . . . . . . . . . . . . . . . . . . . . . 183

Page #232
Atmanusasana AtmAnuzAsana artha - jo mAyAcArarUpa bar3A gaDDhA mithyAtvarUpa saghana andhakAra se AcchAdita hai tathA jisake bhItara chipe hue krodhAdi kaSAyoMrUpa bhayAnaka sarpa dekhane meM nahIM Ate haiM usa mAyArUpa gaDDhe se bhayabhIta honA caahiye| The large pit of deceitfulness is pitch-dark with delusion, and dreadful cobras of passions (kasaya), like anger (krodha), live hidden in its depth. One should be scared of this pit of deceitfulness. pracchannakarma mama ko'pi na vetti dhImAn dhvaMsaM guNasya mahato'pi hi meti maMsthAH / kAmaM gilan dhavaladIdhitidhautadAha gUDho'pyabodhi na vidhuM sa vidhuntudaH kaiH // 222 // artha - he bhavya! koI bhI buddhimAn mere gupta pApakarma ko tathA mere mahAn guNa ke nAza ko bhI nahIM jAnatA hai, aisA tU na smjh| ThIka hai- apanI dhavala kiraNoM ke dvArA prANiyoM ke saMtApa ko dUra karane vAle candra ko atyadhika grasita karane vAlA gupta bhI vaha rAhu kinake dvArA nahIM jAnA gayA hai? arthAt vaha sabhI ke dvArA dekhA jAtA hai| 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 Rahu who swallows wholly the moon that soothes the living beings by its dazzling white rays? 1 pAThAntara - pracchannapApamama, pracchannapApamami 2 dAho 3 vidhaH ........................ 184

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Verse 223 vanacarabhayAddhAvan daivAllatAkulabAladhiH kila jaDatayA lolo bAlavraje'vicalaM sthitaH / bata sa camarastena prANairapi praviyojitaH pariNatatRSAM prAyeNaivaMvidhA hi vipattayaH // 223 // artha - vana meM saMcAra karane vAle siMhAdi athavA bhIla ke bhaya se bhAgate hue jisa camara mRga kI pU~cha durbhAgya se latAsamUha meM ulajha gaI hai tathA jo ajJAnatA se usa pU~cha ke bAloM ke samUha meM lobhI hokara vahIM para nizcalatA se khar3A ho gayA hai, vaha camara mRga kheda hai ki ukta siMhAdi athavA vyAdha ke dvArA prANoM se bhI rahita kiyA jAtA hai| ThIka haijinakI tRSNA vRddhiMgata hai unake liye prAyaH karake vipattiyA~ hI prApta hotI haiN| 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. * A dear with a tuft of hair on the end of its tail; it can run very fast. ........................ 185

Page #234
Atmanusasana AtmAnuzAsana viSayaviratiH saGgatyAgaH kaSAyavinigrahaH zamayamadamAstattvAbhyAsastapazcaraNodyamaH / niyamitamanovRttirbhaktirjineSu dayAlutA bhavati kRtinaH saMsArAbdhestaTe nikaTe sati // 224 // artha - indriyaviSayoM se virakti, parigraha kA tyAga, kaSAyoM kA damana, rAga-dveSa kI zAnti, yama-niyama, indriyadamana, tattvoM kA vicAra, tapazcaraNa meM udyama, mana kI pravRtti para niyantraNa, jinendra bhagavAn meM bhakti, aura prANiyoM para dayAbhAva; ye saba guNa usI puNyAtmA jIva ke hote haiM jisake ki saMsArarUpI samudra kA kinArA nikaTa meM A cukA hai| 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. yamaniyamanitAntaH zAntabAhyAntarAtmA pariNamitasamAdhiH srvsttvaanukmpii| vihitahitamitAzI klezajAlaM samUlaM dahati nihatanidro nizcitAdhyAtmasAraH // 225 // artha - jo yama (yAvajjIvana liye gaye vrata) tathA niyama (parimita kAla . . . . . . . . . . . . . . . . . . . . . . . . 186

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Verses 225, 226 ke liye dhAraNa kiye gaye vrata) meM udyata hai, jisakI antarAtmA (antaHkaraNa) bAhya indriyaviSayoM se nivRtta ho cukI hai, jo dhyAna meM nizcala rahatA hai, saba prANiyoM ke viSaya meM dayAlu hai, Agamokta vidhi se hitakAraka (pathya) evaM parimita bhojana ko grahaNa karanevAlA hai, nidrA se rahita hai, tathA adhyAtma ke rahasya ko jAna cukA hai; aisA jIva samasta klezoM ke samUha ko jar3amUla se naSTa kara detA hai| 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. samadhigatasamastAH sarvasAvadyadUrAH svahitanihitacittAH shaantsrvprcaaraaH| svaparasaphalajalpAH sarvasaMkalpamuktAH kathamiha na vimukterbhAjanaM te vimuktAH // 226 // artha - jo samasta heya-upAdeya tattva ke jAnakAra haiM, saba prakAra kI pApa-kriyAoM se rahita haiM, sva aura para ke liye hitakara vacana kA * The vows to be observed throughout life are called 'yama'. The vows to be observed for a limited period are called 'niyama'. ........................ 187

Page #236
Atmanusasana AtmAnuzAsana vyavahAra karate haiM, tathA saba saMkalpa-vikalpoM se rahita ho cuke haiM; aise ve muni yahA~ kaise mukti ke pAtra na hoMge? avazya hoNge| 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 (samkalpa) and inquisitiveness (vikalpa), not merit liberation? dAsatvaM viSayaprabhorgatavatAmAtmApi yeSAM parasteSAM bho guNadoSazUnyamanasAM kiM tatpunarnazyati / bhetavyaM bhavataiva yasya bhuvanapradyoti ratnatrayaM bhrAmyantIndriyataskarAzca paritastvAM tanmuhurjAgRhi // 227 // artha - jo viSayarUpa rAjA kI dAsatA ko prApta hue haiM tathA jinakA AtmA bhI para (parAdhIna) hai, aise una guNa-doSa ke vicAra se rahita mana vAle prANiyoM kA bhalA vaha kyA naSTa hotA hai? arthAt unakA kucha bhI naSTa nahIM hotA hai| parantu he sAdho! cU~ki tere pAsa loka ko prakAzita karane vAle amUlya tIna ratna (samyagdarzana, samyagjJAna aura samyakcAritra) vidyamAna haiM ataeva tujhako hI DaranA caahiye| kAraNa ki tere cAroM ora indriyarUpa cora ghUma rahe haiN| isaliye tU nirantara jAgatA rh| 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

Page #237
Verses 227, 228 discern between the virtue and the evil? They have nothing to lose. But, O ascetic ! Since you possess the three jewels (samyagdarsana, samyagjnana and samyakcaritra) that illumine the world, you need to be fearful. Robbers in form of the senses are roaming all around you. Remain awake, always. ramyeSu vastuvanitAdiSu vItamoho muhyed vRthA kimiti saMyamasAdhaneSu / dhImAn kimAmayabhayAtparihRtya bhukti pItvauSadhiM vrajati jAtucidapyajIrNam // 228 // artha - he bhavya ! jaba tU ramaNIya bAhya acetana vastuoM evaM cetana strI-putrAdi ke viSaya meM moha se rahita ho cukA hai taba phira saMyama ke sAdhanabhUta picchI - kamaNDalu Adika viSaya meM kyoM vyartha meM moha ko prApta hotA hai? kyA koI buddhimAna roga ke bhaya se bhojana kA parityAga karatA huA auSadhi ko pIkara kabhI ajIrNa ko prApta hotA hai? arthAt nahIM prApta hotA hai| 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 (picchi) and the water-pot (kamandalu)? Does wise man, any who takes no food for fear of disease, ever provoke indigestion by intake of (too much) medicine? ..... 189

Page #238
Atmanusasana tapaH zrutamiti dvayaM bahirudIrya rUDhaM yadA kRSIphalamivAlaye samupanIyate' svAtmani / kRSIvala ivojjhitaH karaNacaurabAdhAdibhiH tadA hi manute yatiH svakRtakRtyatAM dhIradhIH // 229 // artha bAhara utpanna hokara vRddhiMgata huI kRSi ke phala (anAja) ko jaba cora Adi kI bAdhAoM se surakSita rakhakara ghara pahu~cA diyA jAtA hai taba jisa prakAra dhIra - buddhi kisAna apane ko kRtakRtya ( saphala prayatna) mAnatA hai, usI prakAra bAhya meM utpanna hokara vRddhi ko prApta hue tapa aura AgamajJAna ina donoM ko indriyoMrUpa coroM kI bAdhAoM se surakSita rakhakara jaba apanI AtmA meM sthira karA detA hai taba dhIra - buddhi sAdhu bhI apane ko kRtakRtya mAnatA hai / 1 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. pAThAntara - samupanIyate AtmAnuzAsana 190 ...........

Page #239
Verse 230 dRSTArthasya na me kimapyayamiti jJAnAvalepAdamuM nopekSasva jagatrayaikaDamaraM niHzeSayAzAdviSam / pazyAmbhonidhimapyagAdhasalilaM bAbAdhyate vADavaH kroDIbhUtavipakSakasya jagati prAyeNa zAntiH kutaH // 230 // artha - 'maiM padArthoM ke svarUpa ko jAna cukA hU~, isaliye yaha AzArUpa zatru merA kucha bigAr3a nahIM sakatA hai', isa prakAra jJAna ke abhimAna se tU tInoM lokoM meM atyadhika bhaya ko utpanna karane vAle usa AzArUpa zatru kI upekSA na karake use nirmUla naSTa kara de| dekho, athAha jala se paripUrNa bhI samudra ko vADavAgni (bar3avAnala) atyadhika (bAra-bAra) bAdhA pahu~cAtI hai| ThIka hai- jisakI goda meM (samIpa meM) zatru sthita hai use bhalA saMsAra meM prAyaH zAnti kahA~ se prApta ho sakatI hai? arthAt nahIM prApta ho sakatI hai| '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

Page #240
Atmanusasana AtmAnuzAsana snehAnubaddhahRdayo jJAnacAritrAnvito'pi na zlAghyaH / dIpa ivApAdayitA kajjalamalinasya kAryasya // 231 // artha - jisakA hRdaya sneha (rAga) se sambaddha hai vaha jJAna aura cAritra se yukta hokara bhI, cU~ki sneha (tela) se sambaddha dIpaka ke samAna kAjala (malina karmoM) ko utpanna karatA hai, vaha prazaMsA ke yogya nahIM hai| Just as the earthen-lamp (dipaka), due to its association with oil, produces black-soot (kajala), the man whose heart (the mind) is associated with attachment (raga), though possessed of knowledge (jnana) and conduct (caritra), produces karmas. He is not worthy of praise. rateraratimAyAtaH punAratimupAgataH / tRtIyaM padamaprApya bAlizo bata sIdasi // 232 // artha - he bhavya! tU rAga se haTa kara dveSa ko prApta hotA hai aura tatpazcAt usase bhI rahita hokara phira se usI rAga ko prApta hotA hai| isa prakAra kheda hai ki tU tIsare pada ko - rAga-dveSa ke abhAvarUpa samatAbhAva ko - na prApta karake yoM hI duHkhI hotA hai| O worthy soul! You have first renounced attachment (raga) and adopted aversion (dvesa). 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

Page #241
Verses 233,234 tAvad duHkhAgnitaptAtmAyaH piNDaH sukhasIkaraiH / nirvAsi nirvRtAmbhodhau yAvattvaM na nimajjasi // 233 // artha - he bhavya! jaba taka tU mokSa-sukharUpa samudra meM nahIM nimagna hotA hai taba taka tU duHkharUpa agni se tape hue lohe ke gole ke samAna viSayajanita kSaNika lezamAtra sukha se sukhI nahIM ho sakatA hai| 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. maGkSa mokSaM susamyaktvasatyaMkArasvasAtkRtam / jJAnacAritrasAkalyamUlyena svakare kuru // 234 // artha - he bhavya! tU nirmala samyagdarzana-rUpa byAnA dekara apane AdhIna kiye hue mokSa ko samyagjJAna aura samyakcAritra-rUpa pUrA mUlya dekara zIghra hI apane hAtha meM kara le| O worthy soul! By paying the earnest money in form of right faith (samyagdarsana), you have booked liberation. Now, by promptly paying the balance amount in form of right knowledge (samyagjnana) and right conduct (samyakcaritra), take its possession. pAThAntara - piNDa iva sIdasi . . . . . . . . . . . . . . . .. . . . . . . 193

Page #242
Atmanusasana AtmAnuzAsana azeSamadvaitamabhogyabhogyaM nivRttivRttyoH paramArthakoTyAm / abhogyabhogyAtmavikalpabuddhyA nivRttimabhyasyatu mokSakAMkSI // 235 // artha - yaha samasta saMsAra ekarUpa hai - vAstava meM bhogya aura abhogya kI kalpanA se rahita hai| phira bhI vaha pravRtti aura nivRtti kI atyadhika prakarSatA meM pravRtti kI apekSA bhogya aura nivRtti kI apekSA abhogya hotA hai| jo bhavya prANI mokSa kI icchA karatA hai use bhogya aura abhogyarUpa vikalpabuddhi se nivRtti kA abhyAsa karanA caahiye| The whole world is essentially one; segregation of its objects in terms of agreeable and disagreeable is just in the mind. Mental association (pravrtti) for an object makes it agreeable, and dissociation (nivrtti) 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) nivRttiM bhAvayedyAvannivRttyaM tadabhAvataH / na vRttirna nivRttizca tadeva padamavyayam // 236 // artha - jaba taka chor3ane ke yogya zarIrAdi bAhya vastuoM se sambandha hai taba taka nivRtti kA vicAra karanA cAhiye aura jaba chor3ane ke yogya koI vastu zeSa nahIM rahatI hai taba na to pravRtti rahatI hai aura na nivRtti bhii| vahI avinazvara mokSapada hai| . . . . . . . . . . . . . . . . . . . . . . . 194

Page #243
Verses 236,237,238 As long as there is association with external objects worth dissociating, one should contemplate dissociation (nivrtti). When no objects that need dissociation remain, one contemplates neither association (pravrtti) nor dissociation (nivrtti). rAgadveSau pravRttiH syAnnivRttistanniSedhanam / tau ca bAhyArthasambaddhau tasmAttAn suparityajet // 237 // artha - rAga aura dveSa kA nAma pravRtti tathA ina donoM ke abhAva kA nAma hI nivRtti hai| cU~ki ve donoM (rAga aura dveSa) bAhya vastuoM se sambandha rakhate haiM ataeva una bAhya vastuoM kA parityAga karanA caahiye| Presence of attachment (raga) and aversion (dvesa) constitutes association (pravrtti), and absence of attachment and aversion constitutes dissociation (nivitti). These, attachment and aversion, pertain to external objects. Hence, external objects should be renounced. bhAvayAmi bhavAvarte bhAvanAH prAgabhAvitAH / bhAvaye bhAvitA neti bhavAbhAvAya bhAvanAH // 238 // artha - 'maiMne saMsAra-svarUpa bha~vara meM par3akara pahale kabhI jina samyagdarzanAdi bhAvanAoM kA cintavana nahIM kiyA hai unakA aba cintavana 'pAThAntara - saMbaMdha 2 tasmAttAMzca parityajet . . . . . . . . . . . . . . . . . . . . . . . 195

Page #244
Atmanusasana AtmAnuzAsana karatA hU~ aura jina mithyAdarzanAdi bhAvanAoM kA bAra-bAra cintavana kara cukA hU~ unakA aba maiM cintavana nahIM karatA huuN| isa prakAra maiM aba pUrva bhAvita bhAvanAoM ko chor3akara una apUrva bhAvanAoM ko bhAtA hU~, kyoMki isa prakAra kI bhAvanAyeM saMsAra-vinAza kI kAraNa hotI haiN|' 'In the whirl of transmigration, earlier, I have never contemplated on observances, like right faith (samyagdarsana). Now I contemplate on such observances. I have contemplated, over and over again, on observances, like wrong faith (mithyadarsana). 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.' zubhAzubhe puNyapApe sukhaduHkhe ca SaT trayam / hitamAdyamanuSTheyaM zeSatrayamathAhitam // 239 // artha - zubha aura azubha, puNya aura pApa tathA sukha aura duHkha; isa prakAra ye chaha hue| ina chahoM ke tIna yugaloM meM se Adi ke tIna - zubha, puNya aura sukha - AtmA ke liye hitakAraka hone se AcaraNa ke yogya haiN| tathA zeSa tIna - azubha, pApa aura du:kha - ahitakAraka hone se chor3ane ke yogya haiN| Auspicious (subha) and inauspicious (asubha), merit (punya) and demerit (papa), and happiness (sukha) and misery (duhkha) - these are six. The first of each of these ........................ 196

Page #245
Verses 239, 240 three pairs - auspicious (subha), merit (punya), and happiness (sukha) - are beneficial for the soul and worth accepting. The remaining three - inauspicious (asubha), demerit (papa), and misery (duhkha) - are harmful for the soul and worth rejecting. tatrApyAdyaM parityAjyaM zeSau na staH svataH svayam / zubhaM ca zuddhe tyaktvAnte prApnoti paramaM padam // 240 // artha - pUrva zloka meM jina tIna ko zubha, puNya aura sukha ko hitakAraka batalAyA hai unameM bhI prathama kA ( zubha kA) parityAga karanA caahiye| aisA karane se zeSa rahe - puNya aura sukha ye donoM svayaM hI nahIM rheNge| isa prakAra zubha ko chor3akara aura zuddha svabhAva meM sthita hokara jIva anta meM utkRSTa pada (mokSa) ko prApta ho jAtA hai| - Out of the three - auspicious (subha), merit (punya), 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 (subha), the soul gets established in its pure (suddha) nature, and reaches ultimately the supreme state of liberation. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: jIvo pariNamadi jadA suheNa asuheNa vA suho asuho / suddheNa tadA suddho havadi hi pariNAmasabbhAvo // 1-9 // 1 ........ ...... 197

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Atmanusasana AtmAnuzAsana jaba yaha jIva zubha athavA azubha pariNAmoMkara pariNamatA hai taba yaha zubha / athavA azubha hotA hai| arthAt jaba yaha dAna, pUjA vratAdirUpa zubha pariNAmoM se pariNamatA hai taba una bhAvoM ke sAtha tanmaya hotA huA zubha hotA hai aura jaba viSaya, kaSAya, avratAdirUpa azubha bhAvoMkara pariNata hotA hai taba una bhAvoM ke sAtha unhIM svarUpa ho jAtA hai| jaise sphaTikamaNi kAle phUla kA saMyoga milane para kAlI hI ho jAtI hai, kyoMki sphaTika kA aisA hI pariNamana svabhAva hai, usI prakAra jIva kA bhI smjhnaa| jaba yaha jIva AtmA ke vItarAga zuddhabhAva svarUpa pariNamatA hai taba zuddha svayaM hI hotA hai| jaise sphaTikamaNi jaba puSpa ke sambandha se rahita hotI hai taba apane zuddha (nirmala) bhAvarUpa pariNamana karatI hai| ThIka usI prakAra AtmA bhI vikAra-rahita huA zuddha hotA hai| isa prakAra AtmA kA tIna prakAra kA pariNAma-svabhAva jaannaa| When the soul entertains auspicious (subha) or inauspicious (asubha) dispositions, it becomes auspicious (subha) or inauspicious (asubha). When the soul entertains pure (suddha) disposition - conduct-without-attachment (vitaraga caritra) - it turns into the pure (suddha) soul. Thus, the soul, by nature (svabhava), undergoes three kinds of modifications (parinama). When the soul entertains auspicious (subha) dispositions like charity, adoration of the Supreme Beings, and observance of vows, it becomes auspicious (Subha). When the soul entertains inauspicious (asubha) dispositions like sense-indulgence, passions, and non-observance of vows, it becomes inauspicious (asubha). 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 (suddha) nature when separated from the auspicious (subha) or inauspicious (asubha) dispositions. 198

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Verse 241 astyAtmAstamitAdibandhanagatastadvandhanAnyAsravaiH te krodhAdikRtAH pramAdajanitAH krodhAdayaste'vratAt / mithyAtvopacitAt sa eva samalaH kAlAdilabdhau kvacit samyaktvavratadakSatAkaluSatAyogaiH kramAn mucyate // 241 // artha - AtmA hai aura vaha anAdi paramparA se prApta hue bandhanoM meM sthita hai| ve bandhana mana, vacana evaM zarIra kI zubhAzubha kriyAoMrUpa AsravoM se prApta hue haiM; ve Asrava krodhAdi kaSAyoM se kiye jAte haiM; ve krodhAdi pramAdoM se utpanna hote haiM, aura ve pramAda mithyAtva se puSTa huI avirati ke nimitta se hote haiN| vahI karma-mala se sahita AtmA kisI viziSTa paryAya meM kAlAdilabdhi ke prApta hone para krama se samyagdarzana, vrata, dakSatA arthAt pramAdoM kA abhAva, kaSAyoM kA vinAza aura yoganirodha ke dvArA uparyukta bandhanoM se mukti pA letA hai| The soul does exist and, since beginningless time, it is in (karmic) bondage. Bondage is caused by influx (asrava) of the karmic matter, auspicious and inauspicious, due to the activities of the mind, the speech, and the body. Influx (asrava) is caused by passions (kasaya), like anger (krodha). Passions, like anger, are caused by negligence (pramada). Negligence is caused by vowlessness (avirati) which results from wrong-belief. The same soul in (karmic) bondage, in a particular mode (paryaya) and on attainment of a favourable-time (kalalabdhi), observes these - right faith (samyagdarsana), vows (vrata), nonnegligence (apramada), destruction of passions (kasaya), and curbing of activity (yoga) - sequentially, and finally gets liberated. . . . . . . . . . . . . . . . .. . . . . . . 199

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Atmanusasana AtmAnuzAsana EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: mithyAdarzanAviratipramAdakaSAyayogA bandhahetavaH // 8-1 // mithyAdarzana, avirati, pramAda, kaSAya aura yoga - ye pA~ca bandha ke hetu (kAraNa) haiN| Wrong-belief (mithyadarsana), non-abstinence (avirati), negligence (pramada), passions (kasaya) and activities (yoga) are the causes of bondage (bandha). mamedamahamasyeti prItirItirivotthitA / kSetre kSetrIyate yAvattAvatkA'zA tapaHphale // 242 // artha - 'yaha merA hai aura maiM isakA hU~', isa prakAra kA anurAga jaba taka Iti* ke samAna kheta (zarIra) ke viSaya meM utpanna hokara kheta ke svAmI ke samAna (AtmA) AcaraNa karatA hai, taba taka tapa ke phalabhUta mokSa ke viSaya meM bhalA kyA AzA kI jA sakatI hai? nahIM kI jA sakatI hai| Infatuation for the body - 'the body is mine and I am its' - is like the calamity (iti) that inflicts the harvest. So long as such infatuation for the body persists in the soul, what hope is there for its liberation (moksa), the fruit of austerities (tapa)? * Iti arthAt kheta para mahAmArI, ativRSTi, anAvRSTi Adi kA saMkaTa . . . . . . . . . . . . . . . . . . . . . . . 200

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Verse 243 mAmanyamanyaM mAM matvA bhrAnto bhrAntau bhavArNave / nAnyo'hamahamevAhamanyo'nyo'hamasti na // 243 // artha - mujhako (AtmA ko) anya zarIrAdirUpa tathA zarIrAdikoM meM (AtmA) samajhakara yaha prANI ukta bhrama ke kAraNa aba taka saMsArarUpa samudra meM ghUmA hai| vAstava meM maiM anya nahIM hU~ - zarIrAdi nahIM hU~; maiM, maiM hI hU~; aura anya (zarIrAdi) anya hI haiM; anya maiM nahIM hU~ - isa prakAra jaba abhrAnta jJAna (viveka) utpanna hotA hai taba hI prANI ukta saMsArarUpa samudra ke paribhramaNa se rahita hotA hai| 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 Acarya Pujyapada's Samadhitantram: svabuddhayA yAvadgRhNIyAt kAyavAkcetasAM trayam / saMsArastAvadeteSAM bhedAbhyAse tu nirvRtiH // 62 // jaba taka zarIra, vacana aura mana ina tInoM ko Atmapane kI buddhi se grahaNa kiyA jAtA hai tabhI taka saMsAra hai aura jaba ina zarIra, vacana aura mana kA AtmA se bhinna hone rUpa abhyAsa kiyA jAtA hai taba mukti kI prApti hotI hai| 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

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Atmanusasana AtmAnuzAsana deaths - samsara - and when one practices to perceive these three to be different from the soul, liberation is achieved. bandho janmani yena yena nibiDaM niSpAdito vastunA bAhyArthaikarateH purA pariNataprajJAtmanaH sAmpratam / tattattannidhanAya sAdhanamabhUdvairAgyakASThAspRzo durbodhaM hi tadanyadeva viduSAmaprAkRtaM kauzalam // 244 // artha - saMsAra meM avasthita bAhya padArthoM meM atyadhika anurAga rakhane vAle jIva ke pahale jisa-jisa vastu ke dvArA dRr3ha bandha utpanna huA thA usI jIva ke isa samaya yathArtha jJAna se pariNata hokara vairAgya kI carama sImA ko prApta hone para vaha-vaha vastu ukta bandha ke vinAza kA kAraNa ho / rahI hai| vidvAnoM kI yaha alaukika kuzalatA anupama hI hai tathA durbodha hai - bar3e kaSTa se jAnI jAtI hai| 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

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Verses 245, 246 adhikaH kvacidAzleSaH kvaciddhInaH kvacitsamaH / kvacidvizleSa evAyaM bandhamokSakramo mataH // 245 // artha - kisI jIva ke kabhI adhika karmabandha hotA hai, kabhI alpa karmabandha hotA hai, kabhI samAna hI karmabandha hotA hai aura kabhI alpa karmabandha na hokara kevala usakI nirjarA hI hotI hai| yaha bandha aura mokSa kA krama mAnA gayA hai| 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. yasya puNyaM ca pApaM ca niSphalaM galati svayam / sa yogI tasya nirvANaM na tasya punarAtravaH // 246 // artha - jisake puNya aura pApa donoM phaladAna ke binA svayaM avipAka nirjarA svarUpa se nirjIrNa hote haiM vaha yogI kahA jAtA hai aura usake karmoM kA mokSa hotA hai, kintu Asrava nahIM hotA hai| The one whose merit (punya) and demerit (papa), both, get dissociated without bearing fruit is called a 'yogi', the supreme ascetic. He is liberated from karmas and for him there is no future influx (of karmas). . . . . . . . . . . . . . . . .. . . . . . . 203

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Atmanusasana AtmAnuzAsana mahAtapastaDAgasya sambhRtasya guNAmbhasA / maryAdApAlibandhe'lpAmapyupekSiSTa mA kSatim // 247 // artha - he sAdho! guNarUpI jala se paripUrNa mahAtaparUpa tAlAba ke pratijJA-rUpI pAlibaMdha (bA~dha) ke viSaya meM tU thor3I sI bhI hAni kI upekSA na kr| 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. dRDhaguptikapATasaMvRtibhRtibhittirmatipAdasambhRtiH / yatiralpamapi prapadya randhra kuTilairvikriyate gRhAkRtiH // 248 // artha - dRr3ha guptiyoM (manogupti, vacanagupti, kAyagupti) rUpa kivAr3oM se sahita, dhairyarUpa bhittiyoM ke Azrita aura buddhirUpa nIMva se paripUrNa, isa prakAra gRha ke AkAra ko dhAraNa karane vAlA munipada thor3e se bhI chidra ko pAkara kuTila rAga-dveSAdirUpa saoNM ke dvArA vikRta kara diyA jAtA hai| 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 (raga) and aversion (dvesa) if even a small hole (of wrong-conduct) is left in it. 204

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Verses 249,250 svAn doSAn hantumudhuktastapobhiratidurdharaiH / tAneva poSayatyajJaH paradoSakathAzanaiH // 249 // artha - jo sAdhu atyadhika duSkara tapoM ke dvArA apane jina doSoM ke naSTa karane meM udyata hai vaha ajJAnatAvaza dUsaroM ke doSoM ke kathana (paranindA) rUpa bhojanoM ke dvArA unhIM doSoM ko puSTa karatA hai| 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. doSaH sarvaguNAkarasya mahato daivAnurodhAtkvacijjAto yadyapi candralAJchanasamastaM draSTumandho'pyalam / draSTApnoti na tAvatAsya padavImindoH kalaGka jagad vizvaM pazyati tatprabhAprakaTitaM kiM ko'pyagAttatpadam // 250 // artha - samasta guNoM ke AdhArabhUta mahAtmA ke yadi durbhAgyavaza kahIM cAritra Adi ke viSaya meM koI doSa utpanna ho jAtA hai to candramA ke lAJchana ke samAna usako dekhane ke liye yadyapi andhA (mandabuddhi) bhI samartha hotA hai to bhI vaha doSadarzI itane mAtra se kucha usa mahAtmA ke sthAna ko nahIM prApta kara letA hai| jaise- apanI hI prabhA se pragaTa kiye gaye candramA ke kalaMka ko samasta saMsAra dekhatA hai, parantu kyA kabhI koI ukta candramA kI padavI ko prApta huA hai? arthAt koI bhI usakI padavI ko nahIM prApta huA hai| Even the blind (the indiscriminate man) is able to see any 205

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Atmanusasana AtmAnuzAsana 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? yadyadAcaritaM pUrvaM tattadajJAnaceSTitam / uttarottaravijJAnAdyoginaH pratibhAsate // 251 // artha - pUrva meM jo-jo AcaraNa kiyA hai - dusare ke doSoM ko aura apane guNoM ko jo pragaTa kiyA hai - vaha saba yogI ke liye Age-Age vivekajJAna kI vRddhi hone se ajJAnatApUrNa kiyA gayA pratIta hotA hai| As the supreme ascetic - yogi - attains knowledge-based discernment, he reckons that his earlier conduct of censuring others and praising self was an act of ignorance. api sutapasAmAzAvallI zikhA taruNAyate bhavati hi manomUle yaavnmmtvjlaardrtaa| iti kRtadhiyaH kRcchrArambhaizcaranti nirantaraM ciraparicite dehe'pyasminnatIva gataspRhAH // 252 // artha - jaba taka manarUpI jar3a ke bhItara mamatvarUpI jala se nirmita . . . . . . . . . . . . . . . . . . . . . . . 206

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Verses 252, 253 gIlApana rahatA hai taba taka mahAtapasviyoM kI bhI AzArUpa bela kI zikhA javAna-sI rahatI hai| isIliye vivekI jIva cirakAla se paricita isa zarIra meM bhI atyanta ni:spRha hokara sukha-du:kha evaM jIvana-maraNa Adi meM samAna hokara nirantara kaSTakAraka ArambhoM meM - grISmAdi RtuoM ke anusAra parvata kI zilA, vRkSamUla evaM nadItaTa Adi ke Upara - sthita hokara, kiye jAne vAle dhyAnAdi kAryoM meM pravRtta rahate haiN| 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. kSIranIravadabhedarUpatastiSThatorapi ca dehadehinoH / bheda eva yadi bhedavatsvalaM bAhyavastuSu vadAtra kA kathA // 253 // artha - jaba ki dUdha aura pAnI ke samAna abhedasvarUpa se rahane vAle zarIra aura zarIradhArI (AtmA) ina donoM meM hI atyanta bheda hai taba bhinna bAhya vastuoM kI - strI, putra, mitra evaM dhana-sampatti Adi kI - to bAta hI kyA hai; btaao| arthAt ve to bhinna haiM hii| When there is absolute distinction between the body and ........................ 207

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Atmanusasana AtmAnuzAsana 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.? tapto'haM dehasaMyogAjjalaM vAnalasaGgamAt / iti dehaM parityajya zItIbhUtAH zivaiSiNaH // 254 // artha - jisa prakAra agni ke saMyoga se jala saMtapta hotA hai usI prakAra maiM zarIra ke saMyoga se saMtapta huA hU~ - du:khI huA huuN| isI kAraNa mokSa kI abhilASA karane vAle bhavya jIva isa zarIra ko chor3a karake sukhI hue haiN| 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. anAdicayasaMvRddho mahAmoho hRdi sthitaH / samyagyogena yairvAntasteSAmUrdhvaM vizuddhyati // 255 // artha - hRdaya meM sthita jo mahA-moha anAdi kAla se ekatrita hone se vRddhi ko prApta huA hai usako jina mahApuruSoM ne samIcIna samAdhi ke dvArA vAnta kara diyA hai - naSTa kara diyA hai - unakA Age kA bhava vizuddha hotA hai| . . . . . . . . . . . . . . . . . . . . . . . 208

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Verses 255, 256 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. ekaizvaryamihaikatAmabhimatAvApti zarIracyutiM duHkhaM duHkRtiniSkRtiM sukhamalaM saMsArasaukhyojjhanam / sarvatyAgamahotsavavyatikaraM prANavyayaM pazyatAM kiM tadyanna sukhAya tena sukhinaH satyaM sadA sAdhavaH // 256 // artha - jo sAdhujana saMsAra meM ekAkIpana ko - akele rahane ko - sAmrAjya ke samAna sukhaprada samajhate haiM, zarIra ke nAza ko icchita vastu kI prApti ke samAna AnandadAyaka mAnate haiM, duSTa karmoM kI nirjarA ko - usase prApta hone vAle kSaNika viSayasukha ko - duHkha-rUpa hI jAnate haiM, sAMsArika sukha ke parityAga ko atyadhika sukhakAraka samajhate haiM, tathA jo prANoM ke nAza ko saba kucha dekara kiye jAne vAle mahotsava ke samAna AnandadAyaka mAnate haiM, una sAdhu puruSoM ke liye aisI kauna sI vastu hai jo sukhakara na pratIta hotI ho? arthAt rAgadveSa se rahita ho jAne ke kAraNa unheM saba hI anukUla va pratikUla sAmagrI sukhakara hI pratIta hotI hai| isI kAraNa sacamuca meM ve sAdhu hI nirantara sukhI haiN| 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

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Atmanusasana AtmAnuzAsana death is a happy celebration of renunciation - what is there that will not bring them happiness? Rid of attachment (raga) and aversion (dvesa), every object, favourable and unfavourable, appears bright to them AkRSyogratapobalairudayagopucchaM yadAnIyate tatkarma svayamAgataM yadi vidaH ko nAma khedastataH / yAtavyo vijigISuNA yadi bhavedArambhako'riH svayaM vRddhiH pratyuta naiturapratihatA tadvigrahe kaH kSayaH // 257 // artha - jo vidvAna sAdhu pIche udaya meM Ane yogya karmasvarUpa udayagopuccha ko - gAya kI pU~cha ke samAna uttarottara hInatA ko prApta hone vAle karmaparamANuoM ko - tIvra tapa ke prabhAva se sthiti kA apakarSaNa karake vartamAna meM udaya ko prApta karAtA hai vaha karma yadi svayaM hI udaya ko prApta ho jAtA hai to isase usa sAdhu ko kyA kheda hone vAlA hai? kucha bhI nhiiN| ThIka hai- jo subhaTa vijaya kI abhilASA se zatru ke Upara AkramaNa karane ke liye udyata ho rahA hai usakA vaha zatru yadi svayaM hI Akara yuddha prArambha kara detA hai to isase usa subhaTa ko binA kinhIM vighna-bAdhAoM ke apane Apa vijaya prApta hotI hai| vaisI avasthA meM usake sAtha yuddha karane meM bhalA usakI kyA hAni hone vAlI hai? kucha bhI nhiiN| 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

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Verses 257, 258 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? ekAkitvapratijJAH sakalamapi samutsRjya sarvaMsahattvAd bhrAntyAcintyAH sahAyaM tanumiva sahasAlocya kiJcitsalajjAH / sajjIbhUtAH svakArye tadapagamavidhiM baddhapalyaGkabandhAH dhyAyanti dhvastamohA girigahanaguhAguhyagehe nRsiMhAH // 258 // artha - jina yogiyoM ne saba parISahoM ke sahane meM samartha hote hue saba hI bAhyAbhyantara parigrahoM ko chor3akara ekAkI ( asahAya) rahane kI pratijJA kara lI hai, jinake viSaya meM bhrAnti kucha soca hI nahIM sakatI hai arthAt jo saba prakAra kI bhrAnti se rahita haiM, jo zarIra jaise sahAyaka kI sahasA samIkSA karake kucha lajjA ko prApta hue haiM - arthAt jo vastutaH asahAyaka zarIra ko aba taka sahAyaka samajhane ke kAraNa kucha lajjA kA anubhava karate haiM, tathA jo apane kArya meM (muktiprApti meM) tatpara ho cuke haiM; ve manuSyoM meM siMha ke samAna parAkramI yogI moha se rahita hokara parvata, bhayAnaka vana aura guphA jaise ekAnta sthAna meM palyaMka Asana se sthita hote hue usa zarIra ke naSTa karane ke upAya kA svarUpa yA ratnatraya kA dhyAna karate haiN| paramAtmA ke 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

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Atmanusasana AtmAnuzAsana 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 'palyankasana'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). yeSAM bhUSaNamaGgasaGgatarajaH sthAnaM zilAyAstalaM zayyA zarkarilA mahI suvihitA gehaM guhA dvIpinAm / AtmAtmIyavikalpavItamatayastruTyattamogranthayaH te no jJAnadhanA manAMsi punatAM muktispRhA nispRhAH // 259 // artha - zarIra meM lagI huI dhUli hI jinakA bhUSaNa hai, sthAna jinakA zilA kA talabhAga hai, zayyA jinakI kaMkarIlI bhUmi hai, bhalIbhA~ti racI gaI (prakRtisiddha) siMhoM kI guphA hI jinakA ghara hai, jo AtmA aura AtmIyarUpa vikalpabuddhi se - mamatvabuddhi se - rahita ho cuke haiM, jinake ajJAna kI gA~Tha khula cukI hai, tathA jo mukti ke sivAya anya kisI bAhya vastu kI icchA nahIM rakhate haiM; aise jJAnarUpa dhana ke dhAraka ve sAdhu hamAre mana ko pavitra kreN| 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 1 pAThAntara - suvihitaM . . . . . . . . . . . . . . . . . . . . . . . . 212

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Verses 259, 260 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! dUrArUDhatapo'nubhAvajanitajyotiHsamutsarpaNairantastattvamadaH kathaM kathamapi prApya prasAdaM gatAH / vizrabdhaM hariNIvilolanayanairApIyamAnA vane dhanyAste gamayantyacintyacaritairdhArAzciraM vAsarAn // 260 // artha - jo atizaya vRddhiMgata tapa ke prabhAva se utpanna huI jJAnarUpa jyoti ke prasAra se yena-kena-prakAreNa (kaSTapUrvaka) isa AtmasvarUpa ko prApta karake - jAna karake - prasannatA ko prApta hue haiM tathA jo mana meM hiraNiyoM ke caMcala netroM ke dvArA vizvAsapUrvaka dekhe jAte haiM - jinakI zAnta mudrA ko dekhakara svabhAvataH bhayabhIta rahane vAlI hiraNiyoM ko kisI prakAra kA bhaya utpanna nahIM hotA hai - ve RSi dhanya haiN| ve apane anupama AcaraNoM ke dvArA dinoM ko (samaya ko) dhIratApUrvaka cirakAla taka bitAte haiN| 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

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Atmanusasana AtmAnuzAsana naturally-fearful she-deer; glory to such revered sages. With their unparalleled ways of conduct, they spend, resolutely, their days and long years. yeSAM buddhiralakSyamANabhidayorAzAtmanorantaraM gatvoccairavidhAya bhedamanayorArAnna vizrAmyati / yairantarvinivezitAH zamadhanairbAda bahirvyAptayaH teSAM no'tra pavitrayantu paramAH pAdotthitAH pAMsavaH // 261 // artha - ajJAnI jIvoM ko AzA aura AtmA ina donoM ke bIca bheda nahIM dikhatA hai| parantu jina maharSiyoM kI buddhi ina donoM ke madhya meM jAkara unakA bheda karane ke binA bIca meM vizrAma ko nahIM prApta hotI hai - bheda ko pragaTa karake hI vizrAma letI hai - tathA zAntirUpa apUrva dhana ko dhAraNa karane vAle jina maharSiyoM ne bAhya vikalpoM ko AtmasvarUpa meM sthApita kara diyA hai, unake caraNoM se utpanna huI utkRSTa dhUli yahA~ hameM pavitra kre| 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

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yatprAgjanmani saJcitaM tanubhRtA karmAzubhaM vA zubhaM taddaivaM tadudIraNAdanubhavan duHkhaM sukhaM vAgatam / kuryAdyaH zubhameva so'pyabhimato yastUbhayocchittaye sarvArambhaparigrahagrahaparityAgI sa vandyaH satAm // 262 // Verse 262 artha prANI ne pUrvabhava meM jisa pApa yA puNya karma kA saMcaya kiyA hai vaha daiva kahA jAtA hai| usakI udIraNA se prApta hue duHkha athavA sukha kA anubhava karatA huA jo buddhimAn zubha ko hI karatA hai - pApakAryoM ko chor3akara kevala puNyakAryoM ko hI karatA hai, vaha bhI abhISTa hai prazaMsA ke yogya hai| kintu jo vivekI jIva una donoM (puNya-pApa) ko hI naSTa karane ke liye samasta Arambha va parigraharUpa pizAca ko chor3akara zuddhopayoga meM sthita hotA hai vaha to sajjana puruSoM ke liye vandanIya (pUjya) hai| Karmas of merit (punya) and demerit (papa) 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 (subha) activities, leaving all inauspicious (asubha) activities, is admirable. But the discriminating soul which, with the idea of destroying both merit (punya) and demerit (papa) and leaving behind the demon of worldly occupations and possessions, gets established in purecognition (suddhopayoga) is worthy of adoration by noble men. ......... .......... 215

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Atmanusasana sukhaM duHkhaM vA syAdiha vihitakarmodayavazAt kutaH prItistApaH kuta iti vikalpAdyadi bhavet / udAsInastasya pragalati purANaM na hi navaM samAskandatyeSa sphurati suvidagdho maNiriva // 263 // artha - saMsAra meM pUrvakRta karma ke udaya se jo bhI sukha athavA duHkha hotA hai usase prIti kyoM aura kheda bhI kyoM, isa prakAra ke vicAra se yadi jIva udAsIna hotA hai rAga aura dveSa se rahita hotA hai - to usakA purAnA karma to nirjIrNa hotA hai aura navIna karma nizcaya se bandha ko prApta nahIM hotA hai| aisI avasthA meM yaha saMvara aura nirjarA se sahita jIva atizaya nirmala maNi ke samAna prakAzamAna hotA hai sva aura para ko prakAzita karane vAle kevalajJAna se suzobhita hotA hai| AtmAnuzAsana 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 (raga) and aversion (dvesa), his past karmas fall off and fresh karmas do not bind him. Equipped thus with stoppage (samvara) and dissociation (nirjara) of karmas, he shines forth like a pristine jewel; he is adorned with perfect-knowledge - omniscience (kevalajnana) - that illumines the self and the others. 216 ...........

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sakalavimalabodho dehagehe viniryan jvalana iva sa kASThaM niSThuraM bhasmayitvA / punarapi tadabhAve prajvalatyujjvalaH san bhavati hi yativRttaM sarvathAzcaryabhUmiH // 264 // Verses 264, 265 artha - sampUrNa nirmala jJAna (kevalajJAna) zarIrarUpa gRha meM pragaTa hokara jisa prakAra lakar3I meM pragaTa huI agni nirdayatApUrvaka usa lakar3I ko bhasma karake usake abhAva meM phira bhI nirdhUma jalatI rahatI hai, usI prakAra vaha (kevalajJAna) bhI zarIra ko pUrNatayA naSTa karake usake abhAva meM bhI nirmalatayA prakAzamAna rahatA hai| ThIka hai - muniyoM kA caritra saba prakAra se Azcaryajanaka hai| The perfect and pristine knowledge - omniscience (kevalajnana) - 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. guNI guNamayastasya nAzastannAza iSyate / ata eva hi nirvANaM zUnyamanyairvikalpitam // 265 // artha - guNavAn AtmA (guNI ) guNasvarUpa hai guNa se abhinna hai| ataeva guNa ke nAza kA mAnanA guNI ke hI nAza kA mAnanA hai| 217

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Atmanusasana AtmAnuzAsana isIliye jahA~ anya vAdiyoM ne (bauddhoM ne) AtmA ke nirvANa ko zUnya ke samAna kalpita kiyA hai vahIM jainoM ne usa nirvANa ko rAga-dveSAdirUpa zubhAzubha bhAvoM se zUnya siddha kiyA hai| The soul - the possessor-of-quality (gunavan) - is inseparable from the quality (guna). Hence, destruction of the quality (guna) would mean destruction of the possessor-of-quality (gunavan). While the doctrines of the others have imagined liberation (of the soul) as absolute non-existence (sunya), the Jaina Doctrine has expounded liberation as absolute absence of auspicious (subha) and inauspicious (asubha) dispositions due to attachment (raga) and aversion (dvesa) in the soul. ajAto'nazvaro'mUrtaH kartA bhoktA sukhI budhaH / dehamAtro malairmukto gatvordhvamacalaH prabhuH // 266 // artha - AtmA dravyArthika naya kI apekSA janma se aura maraNa se bhI rahita hokara anAdinidhana hai| vaha zuddha svabhAva kI apekSA amUrta hokara rUpa, rasa, gandha evaM sparza se rahita hai| vaha vyavahAra kI apekSA zubha va azubha karmoM kA kartA tathA nizcaya se apane cetana bhAvoM kA hI kartA hai| isI prakAra vyavahAra se pUrvakRta karma ke phalabhUta sukha va du:kha kA bhoktA tathA nizcaya se vaha ananta sukha kA bhoktA hai| vaha svabhAva se sukhI aura jJAnamaya hokara vyavahAra se prApta hue hInAdhika zarIra ke pramANa tathA nizcaya se vaha asaMkhyAta-pradezI loka ke pramANa hai| vaha jaba karmamala se rahita hotA hai taba svabhAvataH Urdhvagamana karake tInoM lokoM kA prabhu hotA huA siddhazilA para sthira ho jAtA hai| . . . . . . . . . . . . . . . . . . . . . . . 218

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Verses 266, 267 The soul, from the point-of-view of the substance - dravyarthika naya - is eternal, free from birth and death. From the point-of-view of its pure own-nature (svabhava), it is incorporeal and does not have the qualities of colour, taste, smell and touch. From the empirical (vyavahara) point-of-view, it is the doer of auspicious (subha) and inauspicious (asubha) karmas, but from the (impure) transcendental point-of-view (asuddha niscaya naya) it is the doer of its psychic dispositions. From the empirical (vyavahara) point-of-view, it is the enjoyer of happiness (sukha) or misery (duhkha) as the fruits of its previously bound karmas, but from the real, transcendental point-of-view (niscaya naya) it enjoys infinite bliss. Happiness and knowledge are its ownnature (svabhava). Empirically, it is of the size of the body, small or big. But, from the real point-of-view, it has innumerable space-points (pradesa), equal to the universe-space (lokakasa). When rid of all karmic dirt, it naturally moves upward till the top of the universe, and remains steady forever atop the 'Siddha sila". svAdhInyAd duHkhamapyAsItsukhaM yadi tapasvinAm / svAdhInasukhasampannA na siddhAH sukhinaH katham // 267 // artha - tapasvI jo svAdhInatApUrvaka kAyaklezAdi ke kaSTa ko sahate haiM vaha bhI jaba unako sukhakara pratIta hotA hai taba phira jo siddha (bhagavAn) svAdhIna sukha se sampanna haiM ve sukhI kaise na hoMge? arthAt avazya hoNge| 219

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Atmanusasana AtmAnuzAsana 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? iti katipayavAcAM gocarIkRtya kRtyaM racitamucitamuccaizcetasAM cittaramyam / idamavikalamantaH santataM cintayantaH sapadi vipadapetAmAzrayante zriyaM te // 268 // artha - isa prakAra kucha thor3e-se vacanoM kA viSaya karake - unakA Azraya le karake - jo yaha yogya kRtya - anuSThAna ke yogya cAra prakAra kI ArAdhanA kA svarUpa - racA gayA hai vaha udAra vicAra vAle manuSyoM ke citta ko Ananda dene vAlA hai| jo bhavya jIva isakA nirantara pUrNarUpa se citta meM cintavana karate haiM ve zIghra hI samasta vipattiyoM se rahita mokSarUpa lakSmI kA Azraya karate haiN| 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 (aradhana) are of right faith (samyagdarsana), right knowledge (samyagjnana), right conduct (samyakcaritra) and right austerities (samyaktapa). (see also Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration, verse 75, p. 157.) 220

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Verses 268,269 get rid of all adversities and attain the Laksmi of liberation! jinasenAcAryapAdasmaraNAdhInacetasAm / guNabhadrabhadantAnAM kRtirAtmAnuzAsanam // 269 // artha - jina (jinendra) bhagavAn kI senArUpa sAdhuoM ke AcArya-svarUpa jo gaNadhara deva haiM unake caraNoM ke smaraNa meM citta ko lagAne vAle evaM kalyANakArI aneka guNoM se saMyukta aise pUjya AcAryoM kI yaha AtmasvarUpa ke viSaya meM zikSA dene vAlI kRti (racanA) hai| dUsarA artha - zrI jinasenAcArya ke caraNoM ke smaraNa meM citta ko arpita karane vAle guNabhadrAcArya kI yaha 'AtmAnuzAsana' nAmaka kRti hai - grantharacanA hai| The ascetics are like the army of Lord Jina, the destroyer of karma-enemies. The apostles (ganadhara) are the preceptors of the ascetics. Remembering always their pious feet, the worshipful acarya(s), themselves possessing many propitious qualities, have crafted this composition that expounds the nature of the soul. Alternate meaning: This composition - 'Atmanusasana'is the work of Acarya Gunabhadra whose heart is dedicated to the remembrance of the feet of his Preceptor, Acarya Jinasena. . . . . . . . . . . . . . . . .. . . . . . . 221

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Atmanusasana RSabho nAbhisUnUryo bhUyAtsa bhavikAya vaH / yajjJAnasarasi vizvaM sarojamiva bhAsate // 270 // artha - jinake jJAnasarovara meM sakala jagat kamalavat bhAsita hotA hai ve nAbhirAjA ke putra (bhagavAn) RSabhadeva tumhAre kalyANa ke nimitta hoveM / May Lord Rsabha Deva, son of Nabhiraja, in whose knowledge-lake the world appears like a lotus, bring you propitiousness! AtmAnuzAsana isa prakAra zrI guNabhadrAcArya viracita 'AtmAnuzAsana' grantha sampUrNa huA / 222 This concludes Acarya Gunabhadra's Atmanusasana - Precept on the Soul With great devotion, I make obeisance humble at the Worshipful Feet of Acarya Gunabhadra, a repository of laudable qualities, who has prescribed in this Scripture the infallible remedy for worthy souls suffering from beginningless worldly existence. ........

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INDEX OF VERSES zloka anukramaNikA zlokAMza Verse No. | zlokAMza Verse No. 70 76 122 avazyaM nazvarairebhirAyuH - avijJAtasthAno vyapagatatanuH - avyucchinnaiH sukhaparikaraiAlitA - azubhAcchubhamAyAtaH zuddhaH azeSamadvaitamabhogyabhogya azrotrIva tiraskRtAasAmavAyika mRtyorekamAlokya - astyAtmAstamitAdibandhana- - 235 245 91 79 241 asthisthUlatulAkalApaghaTitaM 59 ahitavihitaprItiH prItaM - 192 39 A a akiMcano'hamityAssva 110 ajAkRpANIyamanuSThitaM - 100 ajAto'nazvaro'mUrtaH 266 atipariciteSvavajJA nave - 92 adhikaH kvacidAzleSaH adhItya sakalaM zrutaM 189 adho jighRkSavo yAnti 154 adhyAsyApi tapovanaM - 134 anAdicayasaMvRddho 255 anivRtterjagatsarvaM anekAntAtmArthaprasava 170 anena suciraM purA - 194 antarvAntaM vadanavivare andhAdayaM mahAnandho apatrapa tapo'gninA 131 aparamaraNe matvAtmIyA 185 api rogAdibhirvRddhairna api sutapasAmAzAvallI - 252 apihitamahAghoradvAra apyetanmRgayAdikaM yadi abhuktvApi parityAgAt 109 amI prarUDhavairAgyAH 116 arthino dhanamaprApya arthibhyastRNavadvicintya viSayAn - 102 __13 99 257 35 11 - 12 - 193 204 62 AkarSyAcArasUtraM AkRSyogratapobalairudayaAjJAmArgasamudbhavamupadezAt AjJAsamyaktvamuktaM yaduta AtmannAtmavilopanAtmaAdAveva mahAbalairavicalaM Adau tanorjananamatra AmuSTaM sahajaM tava trijagatIAyAto'syatidUramaGga AyuH zrIvapurAdikaM yadi ArAdhyo bhagavAn jagatrayaAzAkhaniragAdheyamadhaHAzAkhaniratIvAbhUdagAdhA 195 160 49 112 157 - 65 156 ........................ 223

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Atmanusasana AtmAnuzAsana zlokAMza Verse No. zlokAMza Verse No. AzAgartaH pratiprANi yasmin AzAhutAzanagrastaAsvAdyAdya yadujjhitaM - - - 36 43 50 | ekaizvaryamihaikatAmabhi - 256 etAmuttamanAyikAma 128 ete te munimAninaH kavalitAH - 150 rus 135 197 78 268 212 98 itastatazca trasyanto iti katipayavAcAM itthaM tatheti bahunA ime doSAsteSAM prabhavanamamIbhyo iSTArthodyadanAzitaM bhavasukhaiha vinihatabahvArambhaihaiva sahajAn ripUn 147 25 149 87 169 114 kaNThasthaH kAlakUTo'pi kadA kathaM kutaH kasmin karotu na ciraM ghoraM tapaH kartRtvahetukartRtvAnumataiH kalau daNDo nIti: sa ca kaH svAdo viSayeSvasau kiM marmANyabhinanna bhIkarataro kubodharAgAdiviceSTitaiH kRtvA dharmavighAtaM viSayakRSTvoptvA nRpatInniSevya kruddhAH prANaharA bhavanti kSaNArdhamapi dehena sAhacaryaM kSitijaladhibhiH saMkhyAtIkSIranIravadabhedarUpa 24 42 ugragrISmakaThoradharma - 55 ucchvAsaH khedajanyatvAd ____73 uttuGgasaGgatakucAcaladurgadUra- ___132 utpanno'syasi doSadhAtuutpAdya mohamadavihvalameva - 77 udyuktastvaM tapasyasyadhikama 215 upAyakoTidUrakSe svatastataH ___ - 69 127 117 75 ___54 253 kha khAte'bhyAsajalAzayA'jani - 44 R RSabho nAbhisUnUryo ga - 270 gantumucchvAsaniHzvAsai galatyAyuH prAyaH prakaTitaguNAguNavivekibhiH guNI guNamayastasya - 258 | gehaM guhAH paridadhAsi dizo 144 172 ekamekakSaNe siddhaM ekAkitvapratijJAH sakalamapi 265 - 151 ........................ 224

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Index of Verses zlokAMza Verse No. zlokAMza Verse No. tyajatu tapase cakra cakrI - 165 cakraM vihAya nijadakSiNacittasthamapyanavabuddhya hareNa 217 - 216 107 159 227 - 74 63 205 2 janA ghanAzca vAcAlAH / janmatAladrumAjjantuphalAni janmasantAnasampAdijAtAmayaH pratividhAya tanau jinasenAcAryapAdasmaraNAjIvitAzA dhanAzA ca yeSAM jJAnameva phalaM jJAne nanu jJAnasvabhAvaH syAdAtmA jJAnaM yatra puraHsaraM sahacarI 269 260 dayAdamatyAgasamAdhisantataH dAtAro gRhacAriNaH kila dAsatvaM viSayaprabhorgatavatAmadIptobhayAgravAtAridAdurlabhamazuddhamapasukhamaviditaduHkhAdvibheSi nitarAmabhidUrArUDhatapo'nubhAvadRDhaguptikapATasaMvRtidRSTArthasya na me kimapyayamiti dRSTvA janaM vrajasi kiM doSaH sarvaguNAkarasya mahato doSAn kAzcana tAn draviNapavanaprAdhmAtAnAM sukhaM dveSAnurAgabuddhirguNadoSakRtA 163 248 230 175 174 191 125 250 141 113 - 61 181 240 115 tatkRtyaM kimihendhanairiva tatrApyAdyaM parityAjyaM zeSau tathA zrutamadhISva zazvadiha tadeva tadatadrUpaM prApnuvanna tapaH zrutamiti dvayaM tapovallyAM dehaH samupacitatapto'haM dehasaMyogAjjalaM tava yuvatizarIre sarvadoSaikapAtre tAdAtmyaM tanubhiH sadAnubhavanaM tAvad duHkhAgnitaptAtmAyaH tRSNA bhogeSu cedbhikSo tyaktahetvantarApekSau 190 dha 171 dhanarandhanasambhAraM 229 dharmaH sukhasya heturheturna dharmAdavAptavibhavo dharma 254 dharmArAmatarUNAM phalAni dharmo vasenmanasi yAvadalaM - 58 233 - 161 | na ko'pyanyo'nyena vrajati - 145 | nayet sarvAzuciprAyaH 136 200 209 . . . . . . . . . . . . . . . . . . . . . . . 225

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Atmanusasana AtmAnuzAsana zlokAMza Verse No. zlokAMza Verse No. 236 93 na sukhAnubhavAt pApaM - 27 na sthAsnu na kSaNavinAzi 173 bandho janmani yena yena nibiDaM - 244 nirdhanatvaM dhanaM yeSAM mRtyureva 162 bAlye vetsi na kiJcidapya- - 89 nivRttiM bhAvayedyAvannivRttyaM bAlye'smin yadanena te netA yatra bRhaspatiH praharaNaM 32 netrAdIzvaracoditaH sakaluSo ___ - 64 bhaktvA bhAvibhavAMzca - 51 bhartAraH kulaparvatA iva bhuvo ___ - 33 paramANoH paraM nAlpaM nabhaso bhavyaH kiM kuzalaM mameti parAyattAt sukhAd duHkhaM - 66 bhAgatrayamayaM nityamAtmAnaM 211 parAM koTiM samArUDhau dvAveva - 164 bhAvayAmi bhavAvarte bhAvanAH - 238 pariNAmameva kAraNamAhuH bhItamUrtIrgatatrANA nirdoSA 29 palitacchalena dehAnnirgacchati - 86 bhUtvA dIpopamo dhImAn 121 pApAd duHkhaM dharmAt sukhamiti - 8 | bheyaM mAyAmahAgAnmithyA 221 pApiSThairjagatIvidhItamabhitaH 130 pitA putraM putraH pitaramabhi 242 puNyaM kuruSva kRtapuNyama mamedamahamasyeti purA garbhAdindro mukulitakaraH 119 mahAtapastaDAgasya sambhRtasya 247 purANo grahadoSottho gambhIraH 183 234 makSu mokSaM susamyaktvapurA zirasi dhAryante puSpANi mAtA jAtiH pitA 201 paizunyadainyadambhasteyAnRta mAmanyamanyaM mAM matvA bhrAnto 243 pracchannakarma mama ko'pi na mithyAtvAtaGkavato hitAhitaprajJaiva durlabhA suSThu durlabhA mithyA dRSTiviSAn vadanti 126 prasupto maraNAzaGkAM prabuddho mucyamAnena pAzena bhrAntirbandhazca - 179 prAk prakAzapradhAnaH syAt muhuH prasArya saMjJAnaM pazyan prAjJaH prAptasamastazAstrahRdayaH mRtyormRtyantaraprApti 188 priyAmanubhavatsvayaM bhavati mohabIjAdratidveSau 182 34 139 30 16 222 94 177 137 . . . . . . . . . . . . . . . . . . . . . . . 226

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Index of Verses zlokAMza Verse No. zlokAMza Verse No. ya lokAdhipAH kSitibhujo - 95 - 262 208 67 223 251 225 220 yatprAgjanmani saJcitaM tanubhRtA yadAdAya bhavejjanmI tyaktvA yadetatsvacchandaM viharaNayadyadAcaritaM pUrvaM yadyapi kadAcidasmin yamaniyamanitAntaH yazo mArIcIyaM kanakayasminnasti sa bhUbhRto yasya puNyaM ca pApaM ca yaH zrutvA dvAdazAGgIM yAciturgauravaM dAturmanye yAvadasti pratIkArayeSAM buddhiralakSyamANabhidayo- yeSAM bhUSaNamaGgasaGgatarajaH 96 246 14 153 vacanasalilairhAsasvaccha 129 vanacarabhayAddhAvan varaM gArhasthyamevAdya tapaso 198 vaqagRhaM viSayiNAM madanAyudhasya - 133 vasati bhuvi samastaM sApi 219 vArtAdibhirviSayalola vikAzayanti bhavyasya vijJAnanihatamohaM kuTIpravezo 108 vidhUtatamaso rAgastapaH 123 vimRzyoccairgarbhAt prabhRti virajya sampadaH santastyajanti viratiratulA zAstre cintA 68 vizuddhyati durAcAraH 167 viSayaviratiH saGgatyAgaH 224 viSayaviSamAzanotthita ___ 17 vihAya vyAptamAlokaM 124 vihitavidhinA dehasthityai 158 veSTanodveSTane yAvattAvad vyApatparvamayaM virAmavirasaM 207 105 - 261 103 259 - 232 228 210 rateraratimAyAtaH punA ramyeSu vastuvanitAdiSu rasAdirAdyo bhAgaH syAjjJAnArAgadveSakRtAbhyAM jantorbandhaH rAgadveSau pravRttiH syAnnivRtti- rAjyaM saujanyayuktaM 178 180 - 237 138 81 15 - 1 166 lakSmInivAsanilayaM labdhendhano jvalatyagniH lokadvayahitaM vaktuM zrotuM zamabodhavRttatapasAM zayyAtalAdapi tuko'pi zaraNamazaraNaM vo bandhavo zarIramapi puSNanti sevante - 56 60 - 143 196 ........................ 227

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Atmanusasana AtmAnuzAsana zlokAMza Verse No. zlokAMza Verse No. 48 176 - 53 148 40 263 - 18 187 184 231 - 267 249 zarIre'smin sarvAzucini - 97 saMkalpyedamaniSTamiSTamidazAstrAgnau maNivadbhavyo saMsAre narakAdiSu smRtipathe- ziraHsthaM bhAramuttArya 206 sAdhAraNau sakalajantuSu zuddhairdhanairvivardhante satAmapi 45 sAmrAjyaM kathamapyavApya zuddho'pyazeSaviSayA 202 sukhaM duHkhaM vA syAdiha zubhAzubhe puNyapApe sukhaduHkhe 239 sukhitasya duHkhitasya ca zraddhAnaM dvividhaM tridhA dazavidhaM 10 sukhI sukhamihAnyatra duHkhI zriyaM tyajan jaDaH zokaM 104 suhRdaH sukhayantaH syurduHkhayanto zrutamavikalaM zuddhA vRttiH - 6 snehAnubaddhahRdayo jJAnazvo yasyAjani yaH sa eva - 52 svAdhInyAd duHkhamapyAsItsukhaM svAn doSAn hantumudhukta svArthabhraMzaM tvamavigaNayaMsakalavimalabodho dehagehe 264 satyaM vadAtra yadi janmani satyaM vAci matau zrutaM hRdi haMsairna bhuktamatikarkazasa dharmo yatra nAdharmastatsukhaM 46 hA kaSTamiSTavanitAbhisantyeva kautukazatAni kAtukazatAni - 168 hAneH zokastato duHkhaM samadhigatasamastAH sarva 226 hA hato'si tarAM janto samastaM sAmrAjyaM tRNamiva 118 hitaM hitvA'hite sthitvA sarva dharmamayaM kvacitkvacidapi - 41 | hitvA hetuphale kilAtra sarvaH prepsati satsukhApti - 9 hRdayasarasi yAvannirmalesasvamAzAsate sarve na svaM - 155 he candramaH kimiti lAJchanasaMkalpyaM kalpavRkSasya cintyaM - 22 199 83 218 93 101 186 203 146 214 213 140 228

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Sacred Jaina Texts from Vikalp Printers Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya kundakunda viracita samayasAra Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. * Prakrit . Hindi English zrImadAcArya kundakunda viracita samayasAra Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2012 * Hard Bound * Printed on Art Paper Pages: xvi + 208 * Size: 16 x 22.5 cm ISBN 81-903639-3-X Rs. 350/As Acharya Vidyanand writes in the Foreword of Samayasara, 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. Samayasara 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. . . . . . . . . . . . . . . . . . 229

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Shri Amritchandra Suri's Purusarthasiddhyupaya Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUrI viracita puruSArthasiddhayupAya * Sanskrit * Hindi * English Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUri-viracita Foreword by: Acharya 108 Vidyanand Muni puruSArthasiddhayupAya English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2012 Hard Bound * Printed on NS Maplitho Paper * Pages: xvi + 191 * Size: 16 x 22.5 cm ISBN 81-903639-4-8 Rs. 350/ Shri Amritchandra Suri's Purusarthasiddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (sravaka). 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 ahimsa - has been explained in detail in the book. 230

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Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes AcArya nemicandra viracita dravyasagraha Acarya Nemichandra's Dravyasamgraha (Also: Dravya Sangraha, Dravya Samgraha) With Authentic Explanatory Notes * Prakrit. Hindi * English AcArya nemicandra viracita dravyasaMgraha Foreword by: Acarya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Published: 2013 Hard Bound * Printed on NS Maplitho Paper * Pages: xvi + 216 * Size: 16 x 22.5 cm ISBN 81-903639-5-6 Rs. 450/ Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness Acarya 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. . . . . . . . . . . . . . . . . 231

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Acarya Pujyapada's Istopadesa - The Golden Discourse AcArya pUjyapAda viracita iSTopadeza Acarya Pujyapada's Istopadesa - THE GOLDEN DISCOURSE AcArya pUjyapAda viracita iSTopadeza * Sanskrit . English Foreword by: Acarya 108 Vidyanand Muni By: Vijay K. Jain Foreword by: Acarya 108 Vidyanand Muni * Published: 2014 * Hard Bound * Printed on NS Maplitho Paper Pages: xvi + 152 * Size: 16 x 22.5 cm VIJAY K. JAIN * Pas ISBN 81-903639-6-4 Rs. 450/ His Holiness Acarya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina Sarvarthasiddhi and Istopadesa. Concise but deep in import, Istopadesa 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. . . . . . . . . . . . . . . . . . 232

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* Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara Sanskrit Hindi. English Divine Blessings: Acarya 108 Vidyanand Muni AcArya samantabhadra viracita svayambhUstotra * By: Vijay K. Jain Published: 2015 * Hard Bound Printed on NS Maplitho Paper Pages: xxiv + 220 Size: 16 x 22.5 cm Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra Divine Blessings: Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-7-2 Rs. 500/ Acarya Samantabhadra's Svayambhustotra (circa 2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tirthankara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhustotra 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 Tirthankara. .... 233

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Acarya Samantabhadra's Aptamimarsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita AptamImAMsA (aanthiT) Acarya Samantabhadra's Aptamimamsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita AptamImAMsA (CAMHE) * Sanskrit . Hindi - English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN * Published: 2016 * Hard Bound * Printed on NS Maplitho Paper Pages: xxiv + 200 * Size: 16 x 22.5 cm ISBN 81-903639-8-0 Rs. 500/ Aptamimamsa by Acarya 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 Acarya 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 (syadvada) - the logical expression of reality in light of the foundational principle of non-absolutism (anekantavada) - he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (punya) or demeritorious (papa) karmas. ............... . . ... 234

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Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra carya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra * Sanskrit . Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni * Published: 2016 Hard Bound Printed on NS Paper VIJAY K. JAIN * Pages: xxiv + 264 * Size: 16 x 22.5 cm ISBN 81-903639-9-9 Rs. 500/Acarya Samantabhadra's (circa 2nd century CE) Ratnakarandaka-sravakacara, comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (sravaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. 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 sallekhana. 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 (pratima) of the householder's conduct. . . . . . . . . . . . . . . . . . 235

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Acarya Pujyapada's Samadhitantram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram Acarya Pujyapada's Samadhitaitram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram * Sanskrit . Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyanand Muni * Published: 2017 * Hard Bound * Printed on NS Paper * Pages: xlii + 202 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 978-81-932726-0-2 Rs. 600/ Acarya Pujyapada's (circa 5th century CE) Samadhitantram 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 (bahiratma), the introverted-soul (antaratma), and the pure-soul (paramatma). The one who mistakes the body and the like for the soul is the extroverted-soul (bahiratma). 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 (antaratma). 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 (paramatma). Samadhitantram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samadhitantram 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

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Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra * Prakrit . Sanskrit * Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni * Published: 2018 Hard Bound VIJAY K. JAIN * Printed on Art Paper * Pages: Ixi + 345 * Size: 16 x 22.5 cm ISBN 978-81-932726-1-9 Rs. 600/Acarya Kundakunda's (circa 1st century BCE) 'Pravacanasara' 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 (suddhopayoga), auspicious-cognition (subhopayoga) and inauspicious-cognition (asubhopayoga). Pure-cognition represents conduct without-attachment (vitaraga caritra). Perfect-knowledge or omniscience (kevalajnana) is the fruit of pure-cognition (suddhopayoga). The soul engaged in pure-cognition (suddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses. Omniscience (kevalajnana) 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 (raga) toward external objects makes bonds with karmas and the soul without attachment toward external objects frees itself from the bonds of karmas. . . . . . . . . . . . . . . . . . . . 237

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* Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi Sanskrit Hindi * English Divine Blessings: Acarya 108 Vidyananda Muni AcArya umAsvAmI viracita tattvArthasUtra ( aMgrejI vyAkhyA strota - AcArya pUjyapAda viracita sarvArthasiddhi ) * By: Vijay K. Jain Published: 2018 * Hard Bound Printed on Art Paper Pages: xxx + 466 * Size: 16 x 23 cm 238 ........................ Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi AcArya umAsvAmI viracita tattvArtha sUtra ( aMgrejI vyAkhyA srota AcArya pUjyapAda viracita sarvArthasiddhi ) Wan parasparopagraho jIvAnAm Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN Acarya Umasvami's (circa 1st century CE) Tattvarthasutra, also known as Moksasastra, is the most widely read Jaina Scripture. It expounds the Jaina Doctrine, the nature of the Reality, in form of aphorisms (sutra), in Sanskrit. Brief and to-thepoint, Tattvarthasutra delineates beautifully the essentials of all objects-ofknowledge (jneya). Sarvarthasiddhi by Acarya Pujyapada (circa 5th century CE) is the first and foremost extant commentary on Tattvarthasutra. Sarvarthasiddhi 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 Tattvarthasutra. There is beginningless intermingling of the soul (jiva) and the nonsoul (ajiva) karmic matter. Our activities (yoga) are responsible for the influx (asrava) of the karmic matter into the soul. Actuated by passions (kasaya) the soul takes in the particles of karmic matter; this is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul-samvara - and its subsequent separation from the soulnirjara - are two important steps in attaining the infallible, utterly pristine, senseindependent and infinitely blissful state of the soul, called liberation (moksa). ISBN 978-81-932726-2-6 Rs. 750/

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Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) AcArya kundakunda viracita niyamasAra (YTHIUC 211C4 Hea) Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) AcArya kundakunda viracita niyamasAra (THIUTC 18 an) * Prakrit. Hindi English Divine Blessings: Acarya 108 Vidyananda Muni By: Vijay K. Jain Divine Blessings: * Published: 2019 Acarya 108 Vidyananda Muni Hard Bound * Printed on 90 gsm white paper VIJAY K. JAIN * Pages: lxiv + 341 * Size: 17 x 24 cm ISBN 978-81-932726-3-3 Rs. 600/Niyamasara' by Acarya 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 (atma) from the real, transcendental point-of-view (niscayanaya). It expounds the essence of the objects of knowledge, and, by the word 'niyama', the path to liberation. 'Niyamasara' 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 (vyavahara) and the transcendental (niscaya) points-of-view are able to adopt conduct that leads their souls to the desired goal. By concentrating on the pure (suddha) and inseparable (abheda) "Three Jewels' (ratnatraya), eternal happiness appertaining to the perfect-soul-substance is attained. 'Niyamasara' discourses right exertion for the soul and its fruit, the supreme liberation. 239

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Atmanusasana Devanagari IAST* a 240 A i I u U A ai o au R a aM la laM ka kha GUIDE TO TRANSLITERATION ga a a i i 17 u 13 u e ai 0 au 1. 7. m h ka kha ga Devanagari IAST Devanagari IAST gha na gha hin Ga ca cha ja jha Tha Ta to Da Dha Na ta tha da dha na ca cha ja jha na ta tha da dha na ta tha da dha na pa pha ta ba bha ma ya ra la va za bb Sa sa ha hc kSa tra jJa zra *IAST: International Alphabet of Sanskrit Transliteration AtmAnuzAsana pa pha ba bha ma ya ra la na sa sa sa ha ksa tra jna sra

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makSu mokSaM susamyaktvasatyakArasvasAtkRtam / jJAnacAritrasAkalyamUlyena svakare kuru // 234 // - AcArya guNabhadra, 'AtmAnuzAsana' artha - he bhavya! tU nirmala samyagdarzana-rUpa byAnA dekara apane AdhIna kiye hue mokSa ko samyagjJAna aura samyakcAritra-rUpa pUrA mUlya dekara zIghra hI apane hAtha meM kara le| isa prakAra yaha AtmAnuzAsana grantha sAmAnya dRSTAMta ke mAdhyama se mokSa prApti kA zreSTha udAharaNa prastuta karane meM sakSama hai| svayaM AtmA kA svayaM para anuzAsana kA sAra prakaTa karatA hai| jaina dharma kA sAra prajAtaMtra hai, jo bhagavAn mahAvIra svAmI ke nAnAjI rAjA ceTaka dvArA vaizAlI gaNataMtra se prArambha kiyA thaa| Aja vizAla bhArata deza kA prajAtaMtra usI kA udAharaNa hai| anya aneka deza bhI isI prajAtaMtra ko jIvaMta kara rahe haiN| yahA~ prajA zabda kA artha 'AtmA' hai aura taMtra zabda kA artha 'anuzAsana' hai; arthAt AtmA ko, AtmA se, AtmA ke lie kiyA jAne vAlA anuzAsana prajAtaMtra AtmAnuzAsana hai| isI bAta ko aMgrejI meM kahA hai- 'Democracy is of the people, by the people, for the people.' isase spaSTa hotA hai ki AtmAnuzAsana prajAtaMtra kA sAra hai| hara samasyA kA samAdhAna AtmAnuzAsana hai| svayaM kA, svayaM para niyaMtraNa, svayaM kI unnati kA kAraNa hai| AtmAnuzAsana grantha kA saphala sampAdana aura prakAzana kA kArya zrI vijaya kumAra jaina (deharAdUna) ne kiyA hai| inake dvArA kie gae isa mahanIya kArya ke lie merA maMgala AzIrvAda hai| naI dillI, sitambara 2019 AcArya 108 zrutasAgara muni vikalpa Vikalp Printers